circle of the Subjects neerest to them It is a proofe of the Governement of their persons an Image of the ruling of their Estates If every house be a beginning and part of a citie and every beginning ought to bee referred to the owne end much more the Families of Princes which are not simplie parts but rather compends extracts of their Kingdomes People cannot alwayes see the person of their Kings but they may guesse at their disposition by the manners of their Court As is the Prince so is his Court because they seeke by his imitation to procure and keepe his favour and as the Court is so will the Countrie bee Such as his servants are such is hee counted For men can hardly thinke but they are such by his command or connivence or example If therefore they bee godly and righteous they win the hearts of people to the King But if they bee profaine and godlesse they procure his contempt This care ought not onely to be of his neerest Attendents but also of these whom he intrusteth with his affaires abroad If they minister Iustice defend the people exact no more than is due then the people ascryue all that goodnesse to the King commanding his Officers to handle his people tenderly But if they be violent and outragious the contrare followeth as if all that severity were commanded of the King A good king by doing good maketh his Subjects good is as eminet in example before them as in dignity aboue them The Roman Impyre had a great proofe of the force of their example both in their Court and people when in fiftie foure yeeres space it found fiue changes First DiocletiaÌ„ like his Predecessours was a Pagan Next Constantine turned himselfe the Impyre to Christianity 3. Constantius his sonne turned all Arrian 4. Iulian the Apostate went backe to Paganisme And fiftlie Iovinian following Constantines zeale brought them back againe to Christianitie So important is the example of Princes either in good or evill and so changeable are the people to follow them The Kings of Iudah were not vnâ—â—k Achaz an idolater Ezekiah a zealous worshipper of God Amon and Manasseh restorers of idolatrie Iosiah a destroyer of idolatrie c. And their Courts and Countries followed their steppes Constantius the father of Constantine tryed his Courteours wisely hee offered preferment to such as would worship Pagan gods and when some for feare and desire of honour did so others layed downe their honour rather than that they would quite Christ hâ—ereby hee saw the ground of his Courtiers hearts he degraded such as had forsaken Christ and said They would never bee true to him that were false to God but he honoured such as were readie to losse all for adhering to God he made them his Guard and Governours of his Kingdome saying That such men were to bee numbered as his speciall Friends and Familiars And Theodoricke the Goth an Arrian King had some like practise but with a more summar censure for when one of his Court willing to please him forsooke the faith of Christ and turned Arrian hee was so offended that hee killed him with his owne hand affirming that hee would not bee trusty to him that was a traytour to Christ. To close this point the fruite of Davids prayer is manifest in Solomons extraordinary wisedome and that both in speculation and practice For the first hee knew all mysteries and wrote of the nature of all things from the Cedar of Lebanon to the Hysope on the wall Beside his heavenly Doctrine in his Song whereof none of all the wise men of the earth could so much as dreame in his moralities in the Proverbs and Ecclesiastes he passed them all Thogh they came long after him and had the benefite of his Writs by some two Greeke translations before the Septuagints yet they are no more to his wisedome than a aram of vnfined silver-vre to a talent of pure gold As for his practice his first tryall proved an excellent practicall gift It was a plea betwixt two Harlots both of them clamed the living Child no doubt with the like boldnes cursing execration the vsuall companions of passionat pleading Heere God offred a fit purpose to proue the truth of his promise to Solomon The question was not of civill things but naturall to finde out the mother of the living Childe and there was no witnesse but both parties alike peremptory in their alledgeance His wisedome leadeth him to find out the truth by naturall affection Hee layed this sure ground that the Mothers affection is tender and the bowels that bredde the Child would never agree to see him killed On the other part that the cruell affection agreeing to the division of the Childe was but a strange and stepmotherly affection On these grounds hee pronounceth That the living Babe shall bee cut in two It might seeme a cruell sentence to kill the Babe but some equitie in the just division but the truth was hee found the decision of the matter in the show of division and adiudged the living Babe to her who in a sparing affection choosed rather to want her Babe than the Babe should want his life Hee saw in the tender affection of the one the equity of her cause and in crueltie of the other the iniquity of her clame This was a proofe of deepe wisedome The people heard of it and were both glad of such a King because the wisedome of God was in him and yet feared him because they saw hee was such a one as could discover the secrets of their hearts and counter-mine their deeepest policies 3. The fruite of their Governement Of PEACE Vers. 3. The Mountaines shall bring foorth peace c. THis is the third thing he craveth the fruite of kinglie Governement in the blessing of peace whither we take the Mountaines hills figuratiuelie for the estate in generall or for the degrees of power in greater and lesser Princes c. all is to this end that Iustice well ministered brings peace to a Countrie for the mighty who are as mountaines when they shall see Iustice reigne in the King are stayed from oppressing the poore and become a shadow to them So Iustice is both the mother to bring foorth and a Nurce to foster peace Peace is the desired and sweete end of all blessings and prosperitie it selfe without it is but adversity All our labours are for Peace and Warres the wrake of mankind and brâ—ake of Peace are vndertaken tâ— purchase and keepe Peace And God the Authour of all hath contempered the variâ—tie and disâ—rds of creatures to bring them all to a purposed peace All men are of him he summeth them all vp in Governement and peace is the beautie of all This Peace may bee considered in foure sorts The first is Peace with God which commeth of a true Religion When men are led by the truth to belieue
wicked idolaters and of Iudah onlie two were exceeding good Ezekiah and Iosiah sixe were praised in part and reprooved in part as Asa Iosaphat Ioaz Amasah Vzzah and Iotham And all the rest were idolaters as the Kings of Israel The praise of good Kings is that they know the Truth and serued God accordinglie They were zealous for his glorie destroying idolatrie and holding it out of their Kingdomes they maintained the worship of God according to his Truth and gaue neither toleration nor libertie of false Religions to their Subiects but astricted them by Lawes to worship him aright went before them in a royall example They sought not themselues but Gods glorie and he recompenced them againe by his blessing on their persons and government and making their Names to flowrish in benediction But the idolatrous Kings were contrare they forsooke the true God themselues and permitted a miscellanie Religion to their people Therefore his curse was on them and their government Hee wrote their Names in the dust and made them vyle to the posteritie as may be seene in Histories Heere is a looking Glasse for Christian Princes Popish Kings though they bee in the Church yet they are like the Kings of Israel in idolatrie as Ieroboam with the Calues at Bethel But Kings in reformed Churches are like the Kings of Iudah who haue God among them in the Arke of his testimonie and true Religion and it is their safetie to follow David Ezekiah and Iosiah in the maintenance and practise of true Religion This is a better exemplar than the Cardinals When for a fashion he hath set downe the example of some good Iewish and Christian Princes hee subioynes the Legend of some canonized Kings who got that honour when Ignorance and Idolatrie prevailed in the Church That looking to that Glasse of the Popes forging hee may steale the hearts of Princes from God to superstition I would aske if Ioseph Moses David c. before Christ and Theodosius Tiberius the younger c. were not as holy as Vencesâ—aus Leopoldus and other canonized Kings If they were wherefore are these canonized and not the other A good King setteth God before him as his end and true happinesse in his fauour hee counteth his earthlie Kingdome neither his eâ—d nor a way to the right end but seeketh the Kingdome of Heauen aboue the other and that by the way of godlinesse and righteousnesse It is a well grounded Throne that standeth on these two pillers Godlinesse maketh men eternall it is his Image that never dyeth and maketh their persons and workes acceptable to him without it as no man can see him so with it vndoubtedlie they shall enjoy him for euer No Iewell nor Dyamount shineth brighter in the Crownes of Kings than true godlinesse Righteousnesse is another Pillar the proper worke of the Throne and Gods worke in Kings who sit in it for the heart of the King is in the Lords hand and hee sweyeth it whither hee will It is a just thing with GOD to maintaine the Throne his owne ordinance when righteousnesse his will and work doe both liue in it and issue from it And what are good Kings on Thrones but God in them iudging the World God standeth in the Congregation of the mightie and hee iudgeth among Gods Hee delighteth to rest where hee reigneth and ruleth with delight A righteous King sitting on his Throne is a more pleasant sight than Solomons that more for his invisible Attendants than for his visible Before him standeth Affabilitie as a Porter to giue accesse to the plaints of the afflicted Injuries choppe the hearts of the oppressed and they runne to Princes for helpe And they are set vp in their greatnesse not to neglect the oppressed but to heare their complaints It was a fault in the Kings of Persia not to admitte any to their presence but such as were called vpon it made oppressours bolde and the oppression of the poore incurable But it was commended in another King who gaue justice to an oppressed woman who told him freelie That if hee had not leasure to iudge he should not reigne And Traian was honoured with a Statue because beeing on horse and going to battell hee stayed till hee did Iustice to an oppressed Widow When affabilitie as a Porter hath made way to the oppressed then loue of the people in the Kings heart as a Master of requeasts taketh the complaint in hand and calling Wisedome and Prudence to counsell they consult to doe right according to the cause Before his Throne stand Courage Clemencie Courage to proceede according to Iustice and Clemencie to temper some times the strictnesse of Iustice Clemencie remoueth Severitie least it turne to Crueltie and Courage remoueth too great Indulgence least it breed in People a libertie to sinne and contempt of Princes Clemencie can pardon small faultes but great sinnes and effronts of Authoritie would bee punished else it is not Clemencie but Crueltie On either side of the Throne two Sergents stand Power and Diligence Power to execute the sentence pronounced which careth as little the difficulties that may follow execution as Iustice did the respect of persons And Diligence doth all with such convenient speed as the nature of the matter and the honour of the Prince requireth At the backe of this Throne leaneth Peace and Prosperitie Peace among the whole Bodie while everie one getteth his right and is secured in it And Prosperitie as Gods blessing following that his own worke of a wife and righteous government As a good King seeketh Gods favour aboue all so nixt therevnto the loue of his people The heart is the Man and among all affections loue caries the heart and captiues man Hatred and Feare are troubling passions and separate the heart from their object but loue applies it selfe ioy fullie and draweth the whole Man to that it loueth The best conquest of their loue is by goodnesse Loues proper obiect and there is no heart so hard as to hold it selfe from these in whom true goodnesse shineth Wee may compell men to feare but cannot moue them to loue vs but by sweete motiues the bond that commeth by compulsion is vnpleasant to the parties it is soone broken and when it leaveth off is turned in hatred but the band of loue is both pleasant and firme Fatherlie loue in a King to his people and loue in them to him againe is a sweete relation and maketh their mutuall dueties both easie and pleasant Moses preferred the people to himselfe Spare them O Lord but raze my name out of the Booke of life And David offered himselfe to bee punished for the people I haue sinned but these sheepe what haue they done Next to the loue they send vp to GOD this descending loue to their people maketh them carefull of their peoples good When hee loueth his people he hath conqueshed their heart absolutelie
56. Pietie and Prudence the Remeâ—de of their Difficulties 59. 2. People the Subject of Government 62. Man is most obliged and most disobedient 64. Gods Church most easily governed 66. Kingâ— governing of themselues 67. Of their Courts 69. 3. The fruite of good Government Peace 73. Of the fruits of Peace 74. Of Warres 78. The Puritie and peace of true Religion their greatest task 81 It is the greatest blessing of Mankinde 82. No Mixture with a true Religion 84. Reconciliation with a false religion is impossible 85. Confusions of Holland 86. Domage of schisâ—â—es 89. Three sorts of Kings 1. Of Gods King 90. 2. Machiavells Tyrant 91. 3. Of the Popes Vassall 97. The pourtrate of â— perfect King 98. Tyrants both affright and are affrighted 102. Peoples hearts a Kings greatest conquest 102. Their loue his best Guard 103. An happie land 105. Scotlands happinesse 106. Great Brittaines Happinesse 107. Speach to the Nobilitie 108. To the colledge of Iustice. 108. To Edenburgh 108. Aprayer for the King 109. For the Queene 109. For the Prince 110. For the Subiects 110. True Thanksgiving is true oâ—â—dience 111. ERRATA Pag. Lin. â—ault Mend. â— in Marg. Peremptores Paâ—eicidâ—â— 44. â— doe more Doe no more 47. 2. the their â—â— â—1 is best is most 76. 21. more dele 86. 20. 〈◊〉 〈◊〉 A LOOKING GLASSE for Princes and people Deliuered first in a Sermon of thanksgiuing for the Birth of our hopefull PRINCE CHARLES c. In the great Church of EDINBVRGH c. The Preface REIOYCE in the LORD yee righteous saith the Prophet for praise is comelie for the vpright I presume so farre of your Christian affection Dearly beloued in the Lord that I need not exhort you to joy The cheerefulnesse of your Countenance testifies the great joy of your heart so that it shall onely be necessar to direct you in the vse and expressing of so just and great a ioy The Lord hath blessed vs in great mercie with the birth of a Prince on Saturnday last and refreshed vs yesternight with these good tydings That blessing hath manie blessings in it A Child a Male Child and a first borne Male Child that came to perfection A Sonne to a Father that hath no Brother the apparent Heire of all these three Kingdomes and I may say The first borre Heire that euer They had Some Histories wrongouslie affirme that some Kings were Monarchs of this whole Yle and that same errour did creepe in the Councels speaking of Primats But the first spake as they affected and the other followed that errour in simplicitie They borrowed that style of a Monarch of the whole Yle from Severus time and tooke the march of it from his wall Some haue beene borne Heires of seuerall Kingdomes in it but till now wee finde none borne Heires of them altogether and that to a King standing in the iust title and peaceable possession of them all These are Gods great mercies to vs and the greater if wee consider what our sinnes deserue They cry for judgement and our Conscience tells that wee deserue it more than other Nations that are scourged beyond Sea but behold when hee might showre downe deserued plagues Hee sendeth vs vndeserued Blessings Gods worship hath two odde solemnities of Fasting and Thankesgiuing but it is more pleasant to haue the occasion of solemne thankes for Blessing receiued than of mourning for plagues imminent or incumbent And better to heare now our Drummes in the streete and Canons in the Castle by their sound calling vs to these joyfull meetings than to heare them in the feates of Warre There is no Affection so pleasant to the heart as Ioy it was created in vs as a power to make vse of good When the heart hath desired and hoped for good it cannot but rejoyce at the obtaining of it and in all these actions about good it abydeth most gladly in it selfe Wee brought euill in the World by sinne and so a necessitie of sorrow In griefe the heart is closed within it selfe and hath a selfe-consumption for its owne folie No temporall good entreth into our heart but the joy for it filleth it and then it delyts to dwell in that Ioy as the owne Element and dilateth it selfe to vtter that joy conceiued As the Eare is opened wyde to heare good and the Eye to see it so the Heart to enjoy it and the Mouth to expresse that Ioy. And what better expressing than to powre out our heartes on GOD by thankesgiuing That as Hee is the Author of our joy so it may returne to Him againe A well expressed Ioy maketh a sweete Sacrifice to GOD and bringeth downe a new blessing but excesse of joy eâ—anishing in fleshlie insolencies and not reflecting on GOD prouokes him whom we should please Such was the rejoycing of Pagans in their solemnities but Gods Word directeth vs better Wee ought therefore to praise Him for the Blessing receiued and pray for a blessing to that Blessing that his Mercie there in may euery way appeare And because of our selues wee cannot doe this as wee ought let vs call on the Author of the Blessing and craue such direction from his Word that in this solemne and publicke Ioy wee may approue our selues to Him The Text. Psal. 72. 1. Giue the King thy judgements O GOD and thy righteousnesse vnto the Kings Sonne 2. Hee shall judge thy people with righteousnesse and thy poore with judgement 3. The Mountaines shall bring peace to the people and the little hills by righteousnesse The first part K. DAVID a Suter LOOKE not Beloued in the Lord for a ful explication of euery part of this Text with their doctrines and vses as wee doe in Sermons but onely for such points as this occasion craueth In summe it containeth a prayer of King Dauid for his Sonne Solomon and offereth three things to our consideration The Suter who prayeth is King Dauid Next for whom hee prayeth it is for Solomon And thirdlie the thinges that hee suteth which are three First the Gift of Kinglie wisedome verse 1. 2. The vse of that Gift in righteous Iudgement verse 2. And thirdlie the fruite of that Gift so vsed Peace and Tranquillitie verse 3. For the first the Suter is King Dauid a Father for his Childe a King for his succeeding Sonne and a Prophet for one that GOD was to blesse Nature might moue him as a Father to seeke the good of his Sonne and Civilitie as a King a greater Father of a Kingdome to seeke the good of his Successour But as a Prophet hee is moued diuinly to sute that which GOD had showne him hee was purposed to doe In the first two respects hee had an ordinary grace as a Father and a King to seeke this Blessing In the thrid hee had an extraordinarie gift to augment the former two beeing priuie to Gods mind in this particular Therefore it is not onelie a Prayer but a Blessing The one suting
a Gift the other conferring the sought Gift or rather declaring that it was to bee conferred on Solomon Parents haue a Fatherly authority ouer their Children to blesse them and are obliged to seeke their good because like Adam and Eue they are first their murtherers ere they bee their Parents And Kings as Fathers ouer their Subjects but Prophets are aboue them both in this point what the former haue by nature and Gods power committed to them that and more had Dauid a Prophet as being priuie to Gods purpose So that this Prayer is not so much a Prayer for obtaining as a prophecie that hee shall obtaine That extraordinar Gift is now ceased in the Church yet euery one should take heede how hee prayes That as the matter hee seekes is good in it selfe needfull for vs and promised so it be sought with confidence and liberty If the Lord so open our hearts to seeke it hee will also satisfie our hearts in granting None knowes his minde nor hath giuen him counsell but when Prouidence is performing his promises hee will giue some notice of his purpose to his owne in these particulars GOD had purposed this blessing to Solomon and now hee moueth Dauid to pray for it as a meanes both to giue his purposed Gift to Solomon and to oblige Dauid the more for obtaining of it by prayer The Blessing hee hath ordained for vs hee giues an heart to seeke it and in the very time of so free and affectuous seeking worketh in vs an hope of receiuing For wee know not what wee shall pray for as wee ought But the Spirit it selfe maketh intercession for vs with groanings which cannot bee vttered And hee that searcheth the hearts knowes what is the minde of the Spirit because hee maketh intercession for the Saintes according to the will of God Gods Spirit will not assist vs with a spirituall libertie and confidence in seeking that that God is not purposed to giue for GOD is euer like Himselfe Prayer is on our part a Condition required and a meane to obtaine and on Gods part a sort of beginning and obligeing to giue vs that blessing that he hath made vs to seeke These are both temporary effects of Gods eternall purpose and meanes to performe it This is the couenant of grace to turne the Condition in a promise and then to performe it in vs that as GOD presenteth Saluation vnder condition of Faith and other workes of grace so hee promiseth these conditions and worketh them in vs. Hee promised that they should beleeue who said And they shall not teach euery man his neighbour Know the Lord. Hee promised that they should bee pardoned who said I will bee mercifull to their iniquities Hee promised that they should obey who said I will put a new heart in them Hee promised that they should perseuere who said I will put my feare in their heart so that they shall not depart from mee So then Grace purposeth Grace promiseth Grace maketh vs to pray and Grace performeth the promise in answering our prayers that it may bee seene Wee are saued by Grace This wonderfull disposition of Gods Grace in prayer is summed vp in one verse Lord Thou hast heard the desire of the humble thou wilt prepare their heart Thou wilt cause thine Eare to heare And Dauid on this same purpose Thou hast said That thou wilt builde mee an house Therefore haue I found in mine heart to pray this Prayer to Thee To the KING The second part Of a Monarchie THis much for the Person that prayeth To wit King Dauid the next is for whom hee prayeth and that is the King euen his Sonne Solomon and that for three causes The first is common to Kings whom GOD respâ—cts as his Deputies among men The next is particular to Solomon as beeing designed in Gods promise to be a successour to Dauid The third is typicall because hee was the type of Christ the King of his Church and so had a right to competent giftes for his place for the better typifying of such a truth Heere is the great respect that God hath to Kinges he causeth pray for them marke their businesse and write portions of Scripture for them So Solomons designing to the Crowne gaue vs this Psalme and his Mariage the 45. Psalme and their Acts hath giuen vs manie Histories in Scripture that his Prouidence about them may bee more manifest and his care of them may witnesse his care of all mankind God hath set them vp to bee respected as the Heades of humane Societies and though there bee innumerable people in the World different in Lawes Manners Languages c. Yet hee hath summed them vp in seuerall Societies vnder Princes and prouided not onely Order but also degrees whereof Kings are the Heads Therefore the holy Apostle calleth them supereminent Powers and the primitiue Church expounded that clearly Wee honour the Emperour next to God and lesse than God alone This leads vs to consider in principalitie the Authour the Necessitie the Excellencie and Limitation The Author of Principalitie is GOD the King of Kings either immediatelie designing them as hee did Dauid and Solomon c. or mediately mouing the heartes of people to choose them Hee hath made man a sociall creature delighting in Society and Necessitie and Profit hath confirmed that sociablenes and drawne them together in Societies and Incorporations they know by the light of Nature that Societie is better than Solitarines and that a multitude with equalitie hath confusion and Order without Authoritie is an Anarchie with Oppression Therefore as GOD wisely ordained so they willingly admit these graduall respectes of higher and lower degrees and take on that beautifull Order which hee established Hee appointes an outward Gouernement to mankind and giues the influence of it not indifferentlie to all but to Kings and Princes as the most eminent parts of mankind If wee looke to man simplie as hee is reasonable it is not vnpossible for him to liue without publicke Gouernement but if wee consider him as hee is now with corrupt reason it is altogether impossible Hee could not liue alone without Societie and in Societies hee was worse than alone because of injuries the wealthie oppressed the poore and the stronger the weake so that by time Societies agreed vpon a common Gouernement and set vp some one who excelled the rest to gouerne all and that common consent gaue him power to rule and disposed the rest for more heartie obedience So GOD by his Law written in their hearts led them to Gouernement to deuolue their power in the hand of one for eschewing of injuries and procuring both publicke and the priuate good Societie remeeded Solitarinesse and Principalitie remeeded the iniuries of Societies Some haue drawne Principalitie simplie from the Ambition of men because Cain Nimrod and such like were vsurpers But they should distinguish betwixt mans Ambition and
the ill of that censure that it made worthie men hold backe from publicke medling and opened a doore to vnworthie ambitious men to misguide all And the Romans who like a feverous man changed all sorts of governement to finde out the best as Kings Consuls Tribuns c. were forced in great danger to chuse a Dictator and in end turned to a Monarchie which is nothing but a perpetuall Dictatorship And when Augustus fained politicklie to lay downe the Empyre the Senat requeasted him to keepe it still they had beene burnt so oft with the violence of a tribunitious governement that they chused rather to hazard on the faults of one Monarch than the furies of a multitude Everie forme of governement hath the owne Commodities but Monarchie hath moe and all these disputes that conclude for a Monarchie doe vnderstand such a Monarch as is furnished with these three most essentiall gifts Perspicacitie in iudgement Honestie in designes and constant stabilitie There is but one head and one heart in the Body one Sunne for the day and one Moone for the night And Birds Beastes and Bees haue but one Leader of their companie And God set vp but one Moses one Ioshua and one Iudge in Israel at once Hee reproved Israel for seeking a King not because of the vnlawfulnesse of a Monarchie but for loathing the governement of Iudges which hee had established and that ruled more moderately than the Kings of the Nations The errors to be refuted are these which haue fallen either in Princes or people Some Princes looking onely to their greatnesse aboue their Subiects haue forgotten that they were men sought to be counted called Gods They doated so on their prerogatiues as to be ashamed of Humanitie and puft vp with Victories aboue men would not bee men any longer but set forward their Conquest to Heaven So Alexander in his floorishing state and Domitian and Caligula in the midst of their pleasures and Caius was so confident of a Divinitie that hee pittied the Iewes who would not count him as a god That same pitie if wee trust the Stoickes who banish that passion from their wise men might tell him that hee was but a fraile man But they were as senselesse of the inward convictions of their errour as they were ignorant of the Truth There fell never such a frensie in man as to bee tickled with a desire to bee a god or a conceate that hee is so Sound Humanitie knowes that Divinitie is a thing transcendent and they who are sicke of that disease are voyde of sound iudgement and haue put off Humanitie it selfe it was Sathans baite to Adam in the beginning but he proponed it afterward in a grosser sort to such as was sicke of Ambition And it fell not in good Princes but in the worst for Domitian Caligula and such Monsters were greedy of that honour but Augustus Titus and Traian were not so They were conscious to themselves of great wickednesse and knew that the world abhorred them yet they would cover all with that faire colour as to bee better than all men while they were the pests of their time But a good King needeth not seeke to bee counted a god for hee is better than any of the gods of the Heathen But all that affectation of a Godhead was grosse Atheisme for if they had thought that there were any Gods they would not haue vsurped vpon their place or office And it proved that these injured gods were not at all for if they had beene they would not haue suffered themselves to bee oppressed by a multitude of Monsters who did not so much vexe them by that encroaching as destroy their account by profanesse That multiplication of gods destroyed their feare and respect among men I know not whither it was a greater trick in Sathan or madnesse in them to seeke a place among the gods But it testified in them both a mocking of the gods whom they counted no better than Companions to such Monsters for they were as farre dishonoured as these men were honoured imaginarilie but indeede all was alike heere Though wee follow that distinction of Lares and Larvae good and evill Spirits or their Manes whose good or ill was vncertaine yet it is sure that the best of their gods were but men and the most part either cruell oppressours or filthie Atheists Bacchus was a drunkard Hercules a Palliard Iupiter a Parricide Venus a Whore and in a word the gods of the Gentiles were but the names of Vices But indeede Sathan had an higher intention to dishonour the true GOD and exalt wickednesse while hee purchased a commendation to Vices which are too alluring of themselves by the colour of Religion and a Divinitie GOD punished that frensie in Herod for suffering the people cry The voyce of God and not of man hee refuted their flatterie and punished his pride by making wormes at once to breede of him and feede on him He is a miserable god who is turned in the matter and foode of wormes and in one instant is both their Mother and Nurce God tooke that summar course with him because hee vsurped vpon the true God wheras Pagans vsurped vpon the false gods onely who were as wicked as themselves We would count that madnesse fabulous if the Popes brought it not on the Stage againe and none but they in the Christian world for Pagan Princes finde no Successours of their pride in the Throne of Kings but onely in Peters Chaire And what wonder since they professe a power by Consecration to make stones and stockes to bee adored with a relatiue and terminatiue worship and giue power to Priestes by mumbling of fiue words to creat their Creator Why may not the Author of so many gods call himselfe a God and craue adoration The concoat of their transcendent power hath transported them from their wits for vnder other names and colours they follow the pride of Alexander and Domitian to bee counted gods and of Dioclâ—tian to bee adored as a god while hee lived And that more damnablie than they because these Princes were ignorant of the true GOD and the Divinitie they affected was worse than Humanitie But Popes prosessing the true God and vsurping his Name and Titles are more sacrilegious than they They will not byde so low as to bee Men and cannot bee gods therefore they must bee some third thing and what that is may bee knowne by their Luciferian pryde The errors about principalitiie in people are two especiallie The first of Anabaptists who think that Magistracy cannot stand with Christian Religion as though Christ who cam to persite man by grace destroyed good order amoÌ„g men His Redemption looseth vs from sin but not from the ordinance of GOD hee came to destroy the workes of Sathan but not the workes of God And Christian Religion in the Magistrate is so farre from taking away his power that it
addeth moreover an aptitude to vse his Power aright And in Subjects it looseth not the obligement of obedience but confirmes it For if any man thinke because hee is a Christian that he needes not pay tribute nor giue due honour to Superiours hee falleth in a great error And the Iewes sinned not because they said they had not a King but Caesar but because they denyed Christ. It is a singular worke of God to erect and maintaine a right Governement in the world And the Apostle hath commanded vs to render tribute to whom tribute is due custome to whom custome feare to whom feare honour to whom honour The mysticall Bodie of Christ is not a multitude of one gift one degree one office but in diversity of gifts and Operations doth respect other Preheminency in Princes Subiection in people stand well with grace the holie Spirit can direct the one in commanding the other in obeying without any disparagement of grace for hee who said By mee Kings doe reigne sayes also Let everie Soule bee subiect to the higher Powers Since grace then hath the owne order and degrees in his mysticall Body it can well agree with the order and degrees hee hath made in the civill Body of Kingdomes The like may bee seene in Heathen Princes for their jurisdiction destroyes not their humanitie but they may keepe them both it enableth Humanitie in them to curbe the inhumanitie of oppressors The heavenly City of the Church is here lodged in the earthlie Citie of worldlie Kingdomes and it were a bad requit all for that her lodging to destroy them Therefore let that heavenlie Citie obey the Lawes of that earthlie Citie so long as shee soioâ—â—nes in it that since mortalitie is common to both Cities concord may bee keeped betweene them in things that concerne it These men doe sin against God the law of Nature the good of humane Societies for even reasonlesse creatures haue a King of their own kinde submit themselues to him It is but a fleshly licence that they seek vnder the name of a Christian liberty as was said of old to the Donatists their forefathers according to these deceitfull and vaine opinions the raines are loosed to humane licence and all sinne left vnpunisht that a boldnesse to hurt and a libertie of wantonnesse may reigne without the barre and opposition of Lawes Yea take away that which wholesome Doctrine commandeth wiselie by the holy Apostle for the health of the World Let every Soule bee subiect to the higher Powers The second is a popular errour of some who thinke that Magistrats receiue onely benefite of Subiects and giue no recompence againe But they should remember that dueties betwixt Princes and people are mutuall and their fruites also The wise governing of Kings and peace following is as great a good as people can giue to them GOD hath tyed them together by mutuall respects the more they are keeped by both the parties the more they increase and there is neither possibility nor hope of safetie to either but in their agreement The people of Rome fell in this same errour they departed from their Senate because they sate in ease while the people indured labour and lose of warre But Menenius Agrippa cured that errour by a popular comparison All the parts of the bodie said hee were angrie on a time at the Bellie because by their care and service all things were purchased for it which in the meane time had ease in the midst of the Bodie and enioyed the fruite of their labours Heerevpon they conspired against it that the hands should not beare meate to the mouth nor the mouth receiue it nor the teeth bray it But while by this anger they would dantoun the Bellie all the members of the Bodie fell in extreame consumption whereby it appeared that the service of the Bellie was not in vaine and that it was no more nourished than did nourish the bodie while it sent out prepared foode to everie part Theerfore they resolved to quyte their miscontentment and doe their wonted offices to the Bellie By this rude and populare Oration the people of Rome began to heare of concord and at once were reconciled to their Senate The Bees giue the like respect to their King hee alone among so busie labourers is exeemed from labour and yet is placed in the midst and largest roome of the throng Hyue The directions for people are to pray for Princes obey them in the Lord Gods care of Kings is both for their Place which he assigneth vnto them and for their worke to bee his Instruments for the good of mankind And therefore people are bound in the Lord to honour them for their place so farre aboue them To loue them for their worke so profitable for them And to commend them daylie to GOD that hee would hold their Heart in his hand and magnifie his ordinance in their government So Davids example in this place and the Apostle commands vs to make Supplications Prayers Intercessions for all men for Kings and for these that are in authoritie Their condition also craues this for their education is vsually in libertie without controlement and since corruption in Subjects breaketh out in great insolencies What may it doe in Kings great power without great wisedome and a speciall assistance of God is dangerous both to the possessours and those they rule Their place layes them open to many dangers and therefore a necessitie on our part to pray earnestly for them Our prayers are both for their good and our own thogh the fruit come first on Princes yet in the next roome it commeth to vs The raine that falleth on the mountaines bydeth not there but slydeth downe to the Valleyes So when servent prayers bring downe blessings on Kings the people are therein blessed also When the Apostle biddeth vs pray for Kings hee telleth that our fruite shall bee a quiet and peaceable life in all godlinesse and honestie and when God biddeth his people pray for the peace of the Citie where they dwell in captivitie hee promiseth that in their peace they shall haue peace The standing and falling of Princes importeth their Subiects greatlie So long as David walked in his vprightnes God blessed him his people but wheÌ„ he waxed proud Satan tempted him to number them they were punished And when Rehoboam forsooke the Lord hee fell not alone but all Israel fell with him When one of the people goes wrong he alone perisheth but the error of the Prince involveth many hurteth all that hee ruleth The fall of Kings is the punishment of people for as by their vertue wee are safe so by their errour wee are in danger Therefore wee should pray to God that wee may haue a glorious and perfect King It is then most profitable that good Kings reigne long and that profite is not so
Monuments of his ingrne and speciallie in that Basilicon Doron they turned their hopes in dispaire took them to plot his debarring from England and when the Pope had written Brieues for that end and all men looked for wars God in mercie according to the right of Succession gaue him a peaceable entrie to that Kingdome and keeped this Yland from the invasion of strangers and factions within They found their former peace continued when God had provyded him one who could as well by his Tongue and Pen mainetaine the Truth as by his Sword But wee neede not dispute where God hath determined hee promised to the King of Israel that if hee would adhere to him in his governement hee should prolong his dayes and the dayes of his Sonnes in the midst of Israel And when hee had sette David on the Throne hee stablished the Crowne in his Line by Succession put it in a promise as a blessing When thy dayes shall bee fulfilled and thou shalt sleepe with thy Fathers I will set vp thy Seede after thee which shall proceede out of thy Bowels and I will establish his Kingdome Therefore all things beeing duelie considered Succession is the best way to come to a Kingdome The next point is Davids acquiescing to Gods designation testified by this prayer for his Sonne Heerein hee found sure grounds for rest Hee had obtained a great blessing hee reioyced and prayed for the continuance of it and thankes God for giving him such a Sonne as was able for so great a Kingdome Shall not a soule rest in the sense of Gods mercie in a ioyfull praising and confident praying for moe It is kindlie to a Father to reioyce in his Sons succeeding and a worke both of sound Nature and of grace Nature maketh them loue the Child who is another themselues and Grace maketh them reioyce in Gods ordinance Where can it fall more pleasantlie to them then in their Sonne who is not so much another person as themselues and that not decaying or dying but waxing and surviving Some Kings haue beene so vnnaturall as to cut off their Sonnes in â—ealousie as Solyman did to Mustapha and some write that Constantine moved with Calumnies killed Crispus his Sonne though other deny it but let that crueltie byde with Barbarians Barbaritie is the dreg and vre of Humanitie till it bee refined by Letters and Sustition and false Religion makes them more vnnaturall So soone as the father dyes the most powerfull Brother embrues his Funerals in the blood of all the rest of his Brethren but there the father bathed himselfe in the funerall of his sonne Gods feare teacheth Christian Kings to rejoyce when they see their Sonnes in their Thrones but Tyrants as they desire none to reigne with them so they wish that the Kingdome and world ended with them Of all this second point is manifest that a Kings Son is a great blessing hee is a pledge of Gods loue both to his Parents and people and a band to tye all their hearts to God and amongst themselues Kings are the more bound vnto God that giues them that fruite of their Body and the more tyed to their people also because a Sonne is the best Pawne of their loue to people Hee is also a strong motiue to moue them to a loving peaceable Governement that thereby they may endeare him in the peoples affection The Sonne of a good King is pretious to a good people and what ever loue his personall worthinesse deserues it is doubled for his Fathers cause There is no such Rhetorick to perswad a people to loue the Kings Sonne as the good governement of his Father Their loue to the Sonne diminishes not their loue to the Father but rather augments it and the increase of the Obiect increaseth loyalty It was the error of some to worship rather the Sunne rysing than going to But Christian Subiects are taught of God not to make them opposite Obiects of their affection but in a Christian loyaltie to loue each of them the more because of other Our new borne Prince then is Gods great Blessing to this Yland Hee is a Guarde to his Father and a comfort to the Subiects in stopping their perplexities about Succession and the plots of factious and ambitious men This Land for almost eleven Ages was ruled by electiue Kings Thereafter for some eight Ages it hath beene ruled by Succession And the race of Stewarts aboue two hundreth yeeres hath succeeded one another and the new borne Prince whom God preserue is the eleventh of that Name and the hundreth and ninth of the never interrupted Line of Fergus the first The third part Of the royall Gift And first of Iustice. Thy Righteousnesse and Iudgements THe third thing in this Text is the Blessing that hee craâ—es to Solomon and that in three thinges The Gift the worke of the Gift and the Fruite of that worke The gift is Righteousnesse and Iudgement wherein wee shall consider the Nature the Necessitie and the Extent of it I will not trouble you with Schoole distinctions of these words because the excesse of Affection is impatient of Subtiltie For Ioy ever hasteneth neither can Gladnesse suffer delayes And I must say with one that your Affection hath preveened my words so that I cannot satisfie you yet with another I promise to speake briefely least in such a solemnitie the length of speach burden your Devotion In a word heere is meaned the gift of Kingly governement in the Spirit of righteousnes prudence So David exponeth it in his prayer to God for Solomon O Lord giue Solomon a perfect heart And in his Blessing of him The Lord giue thee Wisedome Vnderstanding And Solomon cleareth it by his desire when God â—ade him chuse what he would he chused not Riches or honour but a wise heart even the heart of a good King Giue thy Servant an vnderstanding heart to iudge thy people that I may discerne betwixt good and bad and this is iustice an habite of the minde keeped for the good of the common giving everie man his due It looketh to Ius or Right as the obiect to Iustice the Habite or Vertue and to iudgement the sentence or fact flowing from both containeth three things The first is a discerning knowledge to vnderstand exactly and judge betweene right wrong together with a conscience to temper the rigour of right with equity in some coÌ„siderable cases This is as the Eye of the Iudge The second is puritie of the Will and Affections flowing from that knowledge that they loue the knowne Right though it were in cause of their enemie and hate the knowne wrong though in the cause of their Friends This keepeth the Heart free from the base affections of feare or hope The third is Courage cled with Authoritie both to pronounce and execute according to that knowledge A private man may haue exact knowledge
least notice of Gods will is sufficient to moue them to doe his will God communicateth his eternall Law to creatures according to their kind and capacitie Hee giveth to heavenly creatures a celestiall Law to adhere to him to reasonlesse creatures a naturall instinct to direct them in their course without either sense of his goodnesse or reflecting on him But to man renewed such a Law where of Reason is capable and Conscience sensible and that both in pietie and righteousnesse The first is all in respect to him the other to man Naturall men can exerce materiallie the workes of Iustice but not spirituallie because they haue no grace nor the bands of a true Religion to God Iustice and pietie of the olde Romans were but a forced curing of the contrare vices that their ambition and pride whereof they were sicke might rule in them Of Princes ruling of their owne Persons and of their Court. THis princely governement is not to bee restrained to the people alone but beginneth at the person of Princes goeth to their Families So David who conceived this Prayer wrote that Commentat on it that hee would sing of Iustice and of Iudgement not onelie exercised amongst his people but also in governing himselfe and his Familie For the first hee sayth I will behaue my selfe in the perfect way That is a good government that beginneth at himselfe Privat men are tolerablie called Kings when by Gods grace they command their own passions For whosoever subdues his owne bodie neither suffereth his Soule to bee troubled with passions while hee refraineth himselfe by a kinglie power is iustly called a King because hee can rule himselfe And if wee rule the earth even this our earthly bodie we are Kings of the earth But this is more in Princes who haue as much natiue corruption as privat men and more power to vtter it The wise ruling of themselues is necessar to moderat their great power The Heathen could say If thou wilt subiect others to thee subiect thy selfe to reason And the Impyre agreeth to none but to such as are better than any of their Subiects But the Divines spake more clearelie by Kings vnderstand these who direct the motions of their soule according to the will of God And they are good Kings who can proue themselues Governours of their Body And iustly they are called Princes who exerce ever a principalitie over their owne thoughts by sound Iudgement It is often seene that greatest power hath greatest righteousnesse joyned with it and that for the good of Princes and people If their passions were like their power they would soone ruine their state or persons or both but Pietie and Iustice ioyned to their power moderateth their passions and preserveth all as the King of the Bees hath a sting but never vseth it to revenge And where shall Iustice haue the owne worke if not in the heart of Kings It must first begin there else it cannot haue the worke on other Iustice distributeth dueties to each one and there must bee in a iust man a iust order that the minde bee subiect to God the body to the Soule and both to God If this bee not there is no righteousnesse in vs and so there cannot be an externall governing righteousnesse This is the glory of Kings when their power is accompanied and sweyed with Iustice in their owne persons when the living law liveth according to the written Law and authoritatiue Iustice becommeth exemplar Iustice their life by example insinuating that to people what the Law and authority commandeth them then Iustice is not so much a gift annexed to their power as a grace changing their persons An evill King is a servant to as many masters as hee hath vices but hee who commandeth his passions is a King indeede because hee ruleth himselfe and is neither taken captiue of sinne nor caried violentlie of vice Man that ruleth over beasts hath beastes within him anger barketh more fiercely than a Dog he that is speedie to wrongs is a Serpent and he that is set for revenge is a Viper Shall man haue Impyre over the outward beasts and leaue the inward beasts loose This is most necessary that rulers of men rule themselues least they fall in contempt For how can hee correct the manners of others who cannot correct his owne An evill man though hee reigne is a slaue to his passions The Kings example is a Law to his Subiects Their mindes are lift vp to his Eminencie and what hee doeth hee seemeth to command The peoples inclination to imitation is the greater because of the greatnesse of his person They passe the good or bad qualitie of the fact and take his greatnesse for a reason The faults of a King overwhelme a people and hee hurteth more by example than by the sinne it selfe And his good example is as forcible to make his people good If they bee godly chast temperate c. they draw many of their Subiects to God but if they bee profaine or dissolute c. they draw multititudes to Hell Pharaoh Herod Nero and such can tell what evill great power ioyned with great wickednesse can doe Therein Sathan exalted sinne when hee vented it by so great persons and disgraced Magistracie when he made it an instrument of monstruous sinnes But God had his good worke therein to teach vs what men clothed with power are in themselues and that principalitie without his Spirit is but a naked sword in a mad mans hand and what a blessing good Princes are who vse their power in such righteousnesse that the world must say They are as good men as they are great Kings This is the Priviledge of Christian Kings God giveth them a greater blessing than other Kings hee maketh them by grace Kings over themselues as well as over their Subiects as they giue Lawes to other so they take Lawes of God and vse their power as they may bee best countable to him they haue principality of authority as Kings and they reigne by grace over themselues as Christians There is no truely free King but a Christian King and such as is neither captivat by the corruption of Nature nor popish superstition but set at libertie by the Law of the Spirit of life in Iesus Christ. Such a King is an Image of God who governeth all in righteousnesse and wisedome and then hee shall most please the King of kings if restraining his power hee thinke that lesse is leasome to him than hee may The other taske of his governement is his Familie I will walke within mine house with a perfect heart I will set no wicked thing before mine eyes c. And in all that Psa. he setteth down the dyet of his house or court-governemēt a fit patern for Princes to follow The court of Kings is an abridgement of their Kingdomes and the
feeder but peace is both best purchased preserved when Iustice absolutely reigneth Therefore good governours of Provinces may tightlie bee called Iustices of peace their name beareth these twinne blessings of Iustice and peace and if they answere to their name they are worthie instruments vnder God and the King by ministration of Iustice to keepe peace amongst people In this point David alludeth to Solomons name for God tolde him Beholde a Sonne shall bee borne to thee who shall bee a man of rest And I will giue him rest from all his enemies round about For his Name shall bee Solomon and I will giue peace and quietnesse to Israel in his dayes On that prophecie David foundeth this prayer and Experience proveth both the truth of the Prophecie and force of this prayer Hee answered to his name as hee was called peaceable so hee ruled his people in peace and God blessed them with great prosperitie vnder him Iudah and Israel dwelt every one vnder his vine c. They had peace with God so long as they keeped his Commandements and peace with neighbouring Nations and amongst themselues And the fruite of long peace was gold and silver as Stones at Ierusalem Heerein hee was the type of the true Solomon Christ Iesus whom this Psalme principallie respecteth and who for this same end was shaddowed by Melchisedecke hee is first King of Righteousnesse or Iustice and then King of Salem or of Peace Hee proved the King of righteousnesse when hee fulfilled all righteousnesse in satisfying the Iustice of God for vs and then applying and imputing that Righteousnes vnto vs is the Lord our Righteousnesse for hee is given of the Father to bee our Righteousnesse Redemption c. Hee proveth the King of our Peace in that hee hath purchased vs peace by righteousnesse For the chastisement of our peace was on him and by his strips wee are healed When wee are covered with his righteousnesse God seeth not sinne in Iacob nor iniquitie in Israel His Iustice beeing satisfied hath no quarrell against vs but by vertue of that satisfaction iustlie adiudgeth peace and salvation to vs. It is as proper to Iustice to pardon a penitent sinner in Christ as to punish an impenitent sinner If wee confesse our sinnes hee is faithfull and iust to forgiue them Christs obedience hath a double respect to Iustice the one of satisfying all it can claime of vs the other of meriting all good to vs. The first putteth away the demerite of sin The other possesseth vs in peace and glorie Of Warre THus a good King ruleth his people in peace but some time necessitie will draw him to Warre and that either for defence of the truth his Crowne or Countrie the iust causes for a lawfull warre Some haue thought Warres vnlawfull to Christians but that was onelie in some times and cases when the Heathen Emperors vrged Souldiers to offer to idoles and if they refused they were shame fullie cashired or martyred In such a case it was good to abstaine from a voluntarie or mercenarie warrefare To goe to warre is not sinne but to doe it for prey is sin And though warfare bee a lawfull calling yet warre is one of the three plagues wherewith God vsuallie breaketh the pride of mans body As by with-holding of nourishment in Famine So by violence with his Arrow of pestilence or by the hand of man in warres Our sins procure war at Gods hands For when we will not serue him in peace hee maketh vs suffer in warres And when our lusts rebell against his grace why should hee not punish vs with the warres of man Yea our lustes fighteth within vs before wee can fight with man without For if man could dwell in himselfe in the contentment of his loâ—te hee would not encroach on his neighbour in ambition crueltie avarice c. Miscontentment with our lot and too great loue of earthly thinges maketh vs quyte peace and fall in iarring Warres are sweete to them that haue not felt their miserie but a taste of them giveth a sweeter relish to peace and this is among other reasons why God afflicteth a Land with warre that thereafter they may count more of the blessing of peace The fruite prooveth it to bee a plague Thereby peace is broken Lawes are silent oppression and iniquitie doe reigne There is neither marches of possession nor propertie of vse and no man hath place to iudge or power to set things aright beside the violence of the enemie the insolence of our assistants is intolerable They who come to helpe vs thinke they cannot hurt vs but vnder colour of defence they bereaue vs of our goods and of our liues also if wee resist and though neither the enemie nor assisting Friend vse violence the licence of people in their owne Countrie is no lâ—sse hurtfull The Souldiers girdle looseth the most part from all feare of God and respect to man childreÌ„ women the obiects of pitie find no pitie but their chastitie and liues destroyed at once and their defyling is more bitter than their death cities of many yeares building in one houre turned in ashes And though a â—and bee a Paradise before Armies yet after them is an horrid wildernesse Man exceedeth all creatures in Hostilitie Lyons against Lyons and Dragons against Dragons are not so cruell as man against man Their fighting is but at occasionall encounters yet out of sight of other their rage ceaseth But man can spend dayes nights and yeares in devysing mischiefe against absent man their yoaking in Battell is but the fruite of their former plotting Reason our priviledge aboue Beastes when it turneth furious putteth vs farre vnder them Wee are borne naked but crueltie hath turned vs all in armour And where it might bee called prudence to invent defensiue weapons yet crueltie is more inventiue of offensiue weapons to hurt other and more forward to destroy others than saue our selues This last Age the Rendevous of all wickednesse hath fetched from the hel 's the invention of Gunnes and fire worke and that with a defect on the defensiue part There was no hurting weapon before but Nature found a Guard for it but fire-work hath not yet found a shield Corrupt Nature is more ingenious to destroy than to preserue and decaying mankind falling further from God â—urneth more to Sathans image both in an actiue and passiue destruction When Armies ioyne in Battell man is going out of himselfe And though hee bee reasonable yet beeing cloathed with Brasse or Yron hee is more brasen and irnish than his Armour Hee hath none other respect to his enemie but to destroy him and that rage is so bâ—nded that they cannot helpe their Friend Though woundes strike their neighbour-Souldier to the ground yet the necessitie to keepe their ranke turneth them out of loue and humanitie and if they bee straited they must trode on his bellie to keepe their order The feete
of horses on their head or wombe pressing out their Braines and Bowels are the vsuall comforte that fallen men can sinde Their death is violent in rage at their enemies and without comfort in soule or bodie from their friends A Romane Souldier spoyling his slaine enemie found that hee was his Brother and killed himselfe for griefe And what is all warre-fare but a killing of our Brethren Warres then are the last of all remeeds A wise Physitian goeth not at the first to cutting and burning but after all other cures haue failed So a wise Prince goeth not to warre till all peaceable treatings faile It is not vndertaken for it selfe but for peace and some in a tolerable peace haue made warre for a better peace As a man evill cured of a broken legge will breake it againe to haue it better cured This is the taske of a good King in peace to bee furnished for warre and in warre to aime at peace and if he must haue warres abroad to keepe loue and peace at home with his Subiects and amongst themselues True Religion in puritie peace the greatest care of Kings Subjects OF all that is spoken a generall duetie riseth both for Princes and people that if they would haue all these former blessings they striue carnestlie to maintaine a true Religion So Theodosius on his death-bed exhorted his Sonnes aboue all things to maintaine the true Faith And Iustine told the like to Tiberius his Successor It directeth Kings to bee Kings according to Gods heart and people to obey as the Lords people It tempereth authoritie in Princes and sweetneth Subiection to people The great power of Princes that might turne in tyrannie is made profitable for people the naturall antipathy that is in some people is mitigate and so Princes rule meekelie and people obey willinglie Thereby Kings are taught the forme of Governement from God who disposeth all things sweetely and powerfully and people submitteth themselues to his ordinance as to the will of their Father Kings see great meekenesse ioyned with great power in Christ who beeing the Lord of all made himselfe a servant to all and people see in him a willing subiection to Ioseph and Marie in the course of his education And both of them respect other not onelie as men but as Christians the Brethren of Christ and partakers of that same grace and glorie in Heaven Out will by nature is captivate to sinne and the fountaine of disobedience but beeing made free by grace it sweetelie inclineth that way that God directeth it God dwelleth in Kingdomes where true Religion is harboured by grace giveth an higher qualification to men as it maketh them true Christians in their Persons so their actions and offices are good service to God when they are done at his command and respect to his glorie Impyres haue their beginning growth hight and fall But they fall not as they rise They rise by small degrees but fall at once as by a precipice Belthazar in one night lost his life and his Kingdome and the Persian Monarchie fell to Alexander in one day But there is nothing more forcible to make a Kingdome immortall than Religion truelie practised thereby God dwelleth in a Land as their glorie and their Shield Kingdomes without true Religion are not so the old Monarchies of Assyria Greece c. and Republickes as Rome Sparta c are but bad paternes of Governement they went no further than Nature because they had none other guide And neither knew God in Christ nor sanctification by grace They had indeede a right to secure them from the chalenge of man but in the vse of it were almost as farre behind Christian Kingdomes as flock of Beastes are behind Pagan societies The Heathâ—n saw this farre that Religion is most necessar for Estate And some of them gloried that the Romanes came to their Monarchie not so much by power and craft as by their Religion But what they spake of their superstition we apply it to the truth for it is Religion and the feare of God that keepeth the Societies of men in order without which the life of man would bee filled with foolishnesse wickednesse and cruelâ—ie As true Religion bindeth Princes people together so doth it Kingdome with Kingdome The pride of Conquerours falleth not in a godly Prince all the foure Monarchies were founded by Pagans wheÌ„ the Roman Emperors turned Christian they left their conquering humour though they had power to conquer more Christ the Prince of Peace maketh such Kings as hee ruleth peaceable his Gospel is a Law of peace and his grace maketh men as Lambes to do as they would be done to â—hogh the beasts in the Ark keeped their naturall fiercenes vet God suspended it during their byding there and the Lyon the Lambe liued peaceablie together Nature and superstition bidde men vse their sword to conquer and destroy but the grace of Christ maketh them turne their Swords in Syths and their Speares in Mattockes Pagans and Mahumetans warre against other and both of them against Christians and amongst Christians the conquering humour is not in Protestant Princes but in Papists because their superstition mortifies not their corruption but giveth it full libertie Since the Catholike Kings became Iesuited as well in policie as in Religion they are the oppressours of Europe but when they turne to the truth they will lay downe that invading and encroaching humour and content them to rule their owne Subjects in peace But since poperie directeth them to oppresse other and for that end hath set vp the negociating and statizing order of the Iesuits it is not the Religion of the Lambe but the crueltiâ— of the Dragon France Austria Spaine haue their owne iealousies and encroachings on other and will keepe them so long as they are Popish But when they become reformed in the true Religion they will accord among themselues So true Religion is a bond of peace and maketh Kingdomes in the world like houses in a Citie who delight in a neighbourlie concord By all meanes therefore Princes and people would maintaine the true Religion and that without any mixture or libertie to professe a false Religion There is but one God and one true Religion expressed in Scripture and all false Religions and their mixtures with the Truth offend him Hee forbad Israel to till the ground with diverse sorts of Beasts or to sow it with diverse seedes or to make garments of linnen and wollen together and that not so much for these things in themselues as to tell that hee abhorred all mixture in Religion Therefore Constantine spake like himselfe I haue thought that most of all to bee proponed by mee that in the multitude of the holy Catholicke Church one Faith and sincere Charitie should bee keeped Politicks call this mixture an Accommodation or Toleration the Cassandrians call it a mitigation or condescending and
while the desire of profaine and new curiositie cannot containe it selfe within the marches of sacred and pure Antiquitie And they speake directly like the Pelagians by vs as Authours as beginners and expounders condemne the things that yee held afore and hold these things that yee condemned cast away your auncient Faith and receiue another And what faith I shrinke to speake it they are so proud that I thinke they cannot so much as bee rehearsed let bee refuted without some guiltinesse in like manner Abelardus said All men thinke so but I thinke not so And Bernard posed him iustlie What then art thou Tell vs what is that that seemeth to thee and to none others What hath the Law What hath the Prophets and Apostles or Apostolicke men preached vnto vs but that that thou onelie denyest And Hilarie speaketh like an Orthodox These things I haue beleeved by the holy Spirit so that beyond this Faith of our Lord Iesus Christ I cannot bee taught And a little aboue I hold fast that that I haue received neither doe I change that that is Gods I demand of them as Pacianus did the Novatians VVho teacheth so Did Moses or Paul or Christ No none of these Who then Novatian commanded it after three hundreth yeares So I may say That Socinus hath both invented new heresies and renewed old heresies after a thousand fiue hundreth and eightie yeares And I charge them as Ierome did Vigilantius If any before thee hath received this thy Interpretation let it bee true thou sayes But if the Church of God never heard of such wickednesse and Sathan hath spoken by thee then repent in sack-cloth and ashes and wype away such great wickednesse by continuall teares This is the damnable fruit of liberty of prophecying and professing after that God hath blessed a Church with a bodie of sound Doctrine according to the paterne of wholesome words The mindes of people are shaken from the Truth made susceptible of any opinion and inclinable to the worst When Arianisme and other errours had shaken the Church for a time the ambiguous mindes of people received Mahumetisme greedily For keeping of true Religion it is necessar to keepe Peace in the Church Schisme bringeth heresie and these two renting the Church doe rent the state also The Church and state are twins and their peace and trouble are inseparable Some Politickes haue advysed Princes to foster dissentions in the Church as a way to make the Impyre floorish So did Themistius to Valens the Emperours but hee found confusion in the end And Iulian allowed Heretickes to vexe and trouble the Church because he thought these dissentions a speciall meanes to put Christian Religion out of the world When Peace is keeped in the Church the state flow risheth but where it is neglected horrible confusions follow as well in state as in Church The Schisme betwixt the Greeke and Latine Churches could never reconceale and the Greeke Emperour lost the hearts of the people for too much inclining to the Pope The divisions of Germanie are most by schismâ— and the disputes of their Theologues turne the Courts of Princes in factions The thrusting of Gregories Liturgie on Spaine devided the hearts of people from their King and amongst themselues for alâ— beit things were good yet change of custome doe more hurt by noveltie then helpe by profite as Augustine well observeth When affections accord men may well brooke other in diversities of opinion but the renting of affection the marrow of Schisme breaketh vnitie of opinion also By nature wee are averse from the Gospel but if a stumbling blocke bee layed in our way our aversnesse findeth a reason for it selfe The kinglie Prophets practice is good heerein Pray for the peace of Ierusalem let them prosper that loue thee Peace bee within thy walls and prosperitie within thy Palaces Of three sorts of Kings 1. Of GODS King BEfore I leaue these verses suffer mee to present to you three sorts of Kings Gods King Machiavells Tyrant And the Pops Vassall First a good King whom wee call gods King comes to his Throne in Gods mercie both to himselfe and to his people as David and Solomon c. Secondly in his Disposition hee is religious to acknowledge his placeing on the Throne not to come of man or Fortune but of God His exalting aboue man maketh him not forget his subiection to God but by heartie devotion hee doth homage to him daylie both for the Crowne hee holdeth of him and for gifts to vse it His businesse is not with people alone but with God to enable him for governement Hee thinkes that a Tyrants verdict si libet licet if thou like it is leasome and knoweth that to whom more is leasome than to others they can easelie will more than is leasome Thirdlie in his governement hee is wise by Rehoboams folie Hee leaneth not to his owne wit or to the counsell of these who are of his owne yeares but labour th 〈…〉 to doe Gods worke with Gods wisedome Therefore heâ— readeth and meditateth his Word and with David maketâ— his Commandements the men of his counsell Hee knoweth nothing in his governement will bee acceptable to God â—ut that which agreeth with his word As hee holdetâ— his Kingdome of Gods will so in ruling it he followeth his revealed will that hee may abide in his favour Fourthlie in his account of his people hee counteth them not slaues but free men even Gods people to iudge thy people and that by Creation Redemption and Covenant Hee knoweth that Gods right to them is first and more than his and that his power over them is not absolute but delegat for which hee must bee countable to God Hee counteth them as his Children as David spake to Israel Hearken my Brethren and people Hee looketh not so much to that relation of domination and subiection as to that sweeter relation of Father and Sonne Hee rejoyceth as much in the name of a Father as of a King and sweyeth the kinglie Scepter in a fatherlie loue Fiftlie in his ends By all meanes hee seeketh the wealth and peace of his Subjects as his joye and glorie But hee counteth their divisions amongst themselues or their hatered of him as greevous wounds Hee craveth their hearts more than their goods and counteth their loue his best Guard vnder God 2. Of Machiavells Tyrant BVt Machiavell or rather Sathan in him hath drawne vp the Portrate of a Tyrant vnder the Name of a Prince and that contrare to all the pointes of my Text. First hee directeth his Prince for his entrie not to care how hee come to a Kingdome so that hee may haue it Truth or false-hood right or wrong craft or crueltie blood or poyson c. All are alike to him if they furder his end Hee looketh not to God and Providence but to Fortune and his owne fleshlie
knoweth not that Kingdomes are but common giftes because God giveth them to good and evill lest the godlie should seeke them as perfect happinesse Hee who gaue the impyre to Augustus gaue it also to Nero and hee who gaue it to CoÌ„stantine gaue it also to Iulian Neither knoweth he that true courage or greatnesse standeth not in a brutish headinesse but in true Faith and the feare of God directing them to enterpryse nothing but good and to submit themselues to his will All the Lines of Pagan Emperours haue nothing like David Charles or Constantine the great whom God blessed with greater blessings than any man lawfully may wish Iulius Augustus Antoninus c. were great names indeede and their fame the vmbrage of a great fancie like these Gyants before the flood that were men of name but not of worth and all their greatnesse was to bring a deludge on the world They were great scourges in Gods hand to plague man and that not with a lent cure but with violence Like a Paracelsian extract in a plethoricke body to turne all vpside downe The Romanes for 700. yeares oppressed the world and Caesar in three yeares oppressed them and overthrew their liberties Titus called Delitiae humani generis the dainties of mankinde had no courage at the approaching of death hee weeped as a Boy in a Schoole and complained that hee was pulled vntimously and vnservedly from his great Fortune Traian was so iust that the Senat call him Optimus honoured him with a Statue in his life time his Vertues made some superstitious Monkes to faine that Gregories prayers relieved him out of hell They are as gouttish in their mind who credulouslie belieue these fables as they faine that Gregorie was punished with the Gout for his vndiscreet devotion but Traian ascryvedhâ—s Impire to Iupiter and for a time was a cruell persecuter Principalitie was never better harboured than in a Christian breast it maketh them in their life couragious to fight against Sathan and to rule and bridle these passions which coÌ„manded heathen princes and at their death peaceablie to lay down their Scepters in Gods hand that they may possesse an heavenly Kingdome There is more true worth and valour in a good Christian King than in all the heathen Conquerours Mankind hath not ever beene so happie in Governement as to bee free of Tyrants Rashnesse in Counsels and the swey of passions and factions doe often preponder the best course and yet not withstanding all these God hath ever keeped in mankinde a forme of governement These are like sicknes in the body the blemishes in face heresies in the Church as at the first they are evidences of their corruption who haue them and punishments of the bodies where they are so to the iudicious they are testimonies of a providence over-ruling all Though created speces of creatures by their mixture produced Mangrels yet these Monsters could neither destroy nor obliterate the created speces These errours of Nature passe not further than the first degree because they are not vnder the blefsing Increase and multiplie which was given onelie to the created kinds So right governement is Gods ordinance and could never bee thrust out of the world by Tyrannie They who tooke occasion of the miscarying of things to doubt of Providence were but short-sighted They stood at the first steppe of disorder and vnequall rewarding of humane merits but they should haue looked to the finall event For though God suffer the course and midst to play confusedly yet at last hee never missed his good end Mans imprudence is both a matter and evidencie of divine Providence 3. Of the Popes Vassall WEe haue heard of Gods King and Machiavells tyrant the Pope also hath a Mould of his owne for framing of Kings Hee differeth from them both but inclineth most to Machiavells Gods King is for the good of all Machiavels tyrant for the hurt of all But the Pope over reacheth his policie maketh a King for his owne ends a snare to his Subiects and most to himselfe the reproach of authoritie and as baselie obsequious to the Pope as any Vassall 1. For their entrie in the Kingdome hee setteth vp and castâ—h downe Kings as though God had put them vnder him as Chesse men or Counters in a Merchants hand to bee changed in their place and worth at his pleasure 2. For their Taske hee inioyneth them to serue him absolutelie in a blind obedience to maintaine Idolatrie and persecute the Truth If they doe so they are his beloued Children and hee breathes on them his Apostolicke benediction in recompence of kissing of his Feete But if they vse their power against his tyrannie and keepe their people in the Truth then they are excommunicat as pushing Rammes that trouble the Flocke Yea though they were zealous Papists in superstition yet if they bee not forward to destroy Protestants they shall bee killed as profaine Politicks by some Iesuited zelote 3. For their Rule hee keepeth them alwayes as Babes vnder Tutorie hee suffreth them not to rule according to Gods word and the wholesome Lawes of their Kingdomes but thrusteth vpon them his Brieues and Commands by his Legats His dispensations Non-obstantes are sufficient to remoue the Impediments of divine and humane Lawes and his Mandamus is a warrant good enough to execute his tyrannie 4. For the respect due to them hee thrusteth them out of their place and bestoweth vpon them but the Latter meate of publicke prayers and in other places preferreth Presbyters to them and the occasionall modestie or civilitie of Martyn giving the Cup to a Presbyter at the Table of Maximus the Emperour shal be called the iust valuation preferring of a Presbyter to the Emperour This is the point of his tyranous vsurpation ouer Princes which hath tossed Europe these sixe hundreth yeares and craues a fuller handling by it selfe alone which God-willing I shall performe See afterward the L. G. of Princes and Popes The Pourtrat of a perfect King WEe may also raise of this Text a description of a good King and an happie Kingdome A good King God descriues in David I haue found mee a man according to mine heart c. And that was in respect of his Election to the Kingdome which was in mercie and had a preceeding Election of Grace In his Gouernment because hee applyed himselfe to Gods heart in following his will And in his Approbation because God who chused him in mercie and guided him in his government did accept his obedience and set him vp as a compleete patterne of good Kings whose greatest commendation is to walke in the wayes of David my seruant This is Gods description of good Kings but how few such haue beene in the world There were none good before Christ but in the line of David For after the division of the Tribes vnder Rehoboam all the Kings of Israel were
for no affection either deserveth or findeth more recompence than loue Thereby hee is Master of their bodies and goods and Constantius iustlie boasted that hee had more money in his Treasures than Diocletian because hee had his peoples favour Princes are oft-times vniustlie hated yet not loved except they loue their Subiects but if they hate them and be terrible they are repayed in the same kind VVhosoever affrighteth many is affrighted of many againe for so God by nature hath appointed that what is great by feare of others is full of feare it selfe The Lyon that affrighteth all Beasts is affrighted at the crowing of a Cocke and cruell Beasts are amazed with cryes and sounds in the Forrest so what ever terrifieth others doeth tremble it selfe A tyrants government râ—steth not and the feare hee worketh on others returneth on himselfe and maketh him a Center both of their hatred and feares who are affrayed of him Hee is in a continuall and dangerous warre and neither sure before nor behind nor on either fide neither hath hee peace within because hee is ever affrayed But wheÌ„ Princes exerce their power in loue are easie for accesse readie to heare the plaints of the poore they are loued of all defended and honoured as Gods Vice-gerents All men will desire a long life to them bestow their owne lives for their preservatioÌ„ So he dwelleth in great safty who dwelleth in the hearts of his Subiects As many loving hatrs so many open eares to heare eyes to see and hands to avoyde his griefe and procure his good The Bees defend their King and count it their glorie to die for him so are loving and beloved Subiects to a loving and beloved King Hee is as a Center in his Kingdome and all giftes and callings as a circle about him hee sendeth out a royall influence to everie part of that large Circle which is augmented by his loue And that influence and loue doeth civilic perfect the gifts of his Subiects This is recompensed with the loue and service of millions of the people who the more cheerefully bestow themselues their gifts for him because of his loue It is pleasant to see this mutuall respect betwixt such an Head and such a Bodie but more ioyfull for themselues to find it betwixt them His loue and royall vertues procure both the good-will of his people and Authoritie The first is their strongest Affection the other a great Opinion of their Kings excellencie composed of reverence and feare of his offence All these preserue both the Persons and Maiestie of Kings aâ—d barre contempt which vndermines the authoritie of Maiestie and Empyres Conspiracies are the most fearefull convulsions of a Kingdome and there is no better humane guard against them than the loue of people for Traitors seeke this as a speciall ground if their treason can bee acceptable to Subiects But where Princes are loued of their people none dare conspire against them because they will finde as many severe Avengers as loving Subiects But wee may take more briefelie the description of a good King from S. Austine after his long discourse of providence over Kingdomes VVee doe not count Christian Emperours happie saith hee because they did reigne long or left their Sons heires of their Empyre For such common blessings some worshippers of idoles haue received who pertaine not to the Kingdome of God to which these Christians appertaine And this was done of Gods great mercie least the faithfull should count thâ—se worldlie dignities the chiefe good But wee call them happie if they governe iustlie if they bee not puffed vp with flattering tongues and base attendents but remember that they are men if they make that power a servant to God to enlarge his worshippe If in their owne persons they feare loue and worship God and loue that Kingdome of Heaven most wherein they will haue no Competitours If they revenge slowlie and pardon hastily If Leacherie and other lusts bee so much the more restrained in them as they haue the greater libertie if they had rather rule their owne lust than Nations And if they doe these things not for loâ—e of vaine glory but the loue of eternall happinesse If for their sins they offer to the true God a sacrifice of humility pietie and prayer Such Christian Kings wee say are must happie An happie Land WEe may also raise heereof the description of an happie Land that happinesse is not in the situation lying convenientlie to the Sunne or to haue rich Mines of gold and silver with all sort of rare fruites commodities c. The best soyles for the most part are inhabite by worse people Turkes and Mahumetanes dwell in that Land which God gaue as a blessing to Israel and Pagans haue the choise parts of the world to tell vs that the happinesse of people is not in the goodnesse of a soyle and that the godlie haue not their byding Citie on Earth But that is the happinesse of a Kingdome where the Sunne of righteousnesse shineth and the Mynes and Treasures of the grace of Christ are discovered where Christ the desire of Nations and the glorie of Israel doth gather and rule his Church where hee setteth vp his Throne in the heartes of their Rulers and maketh them to authorize by Law and professe and practise in their owne person the true Religion VVhere the people ladened with these mercies know their time and the things that concerne their Peace The glorie of Canaan was not for that it flowed with milk and honey but for the Arke of God that abode in it and the glorie of Ierusalem was not in statelie buildings but because God was knowne in it and said heere will I dwell This is the estate of everie Kingdome where Christ ruleth by his Gospel Behold a King shall rule in righteousnes and Princes shall rule in Iudgement And what shall be the fruite The worke of righteousnesse shall be peace and the effect of righteousnesse quietnesse and assurednesse for ever And my people shall dwell in a peaceable habitation and in sure dwellings and in quiet resting places The eyes of the Lord is on such a Land from the beginning of the yeare to the end Happie is that people that is in such a case yea happie is that people whose God is the Lord. The Conclusion I Close with the two maine vses of this Exercise to wit Praise Prayer Of Praise to thank God that he hath given to the King his hearts Desire and hath not with-holden the request of his lippes That he hath prevented him with the blessings of his goodnesse and made him exceeding glad with the light of his Countenance That hee hath blessed these Kingdomes with a Prince and apparant Heire to these Thrones God hath verifyed on this I land that which Fables fained of the happie or fortunate Isles though we lye in a cold Climate farre from the Line yet for our
spirituall condition wee are vnder a better line The Sun of Righteousnesse sendeth downe his direct beames and fullest influences on vs No land for many Ages hath had a more gratious and benigne aspect of Gods favour than this God hath set over vs a King that loveth the Trueth professeth it with vs and in the Exercise of it is exemplar to Subjects Cast your Eyes beyond Sea and consider what Kings rule over Christians there The greatest of them striue with other who shall bee greatest Slaues to Antichrist they affect their owne destruction in pleasing him by destroying their Subiects There is nothing for Gods people vnder these three greatest Princes but either the Imperiall deformation rooting out the Trueth where it hath beene or the Spanish Inquisition bearing it downe that it ryse not or the French Massacres destroying both Professors and Profession If the Saints vnder them were in our place they would thinke themselues after a sort in Heaven in a Goshen for light and securitie and in Ierusalem for vision and peace They haue drunken these ten or twelue yeares of the Cup of Wrath and suffered all the losses of Warres Their Men killed their Women defiled and Countreyes wasted If God as hee might justly for our sinnes would make vs drinke of that same Cup but one Moneth after such a calamitie wee would count morâ— of our Happinesse under the shadow of so good a King than wee doe Our Land hath not such rare Commodities as others but yet the Tree of life groweth in our streetes and every shaking of it in the publick worship of God sendeth down such fruits as all the Indies can not afford the lik The knowledge of God in Christ Remission of sinnes Peace of Conscience other saving Graces are better than all the Spicerie of the World God hath showen his Word to Iaakob his Statutes and his Iudgements to Israel Hee hath not dealt so with every Nation For this happinesse wee are a matter of Wonder and astonishment to people beyond Sea because of our great Peace with aboundance of all things for Soule and Body and onlie miserable in this that wee neither know our Happinesse nor thanke God for it Wee are a part of these ends of the Farth which the â—ather giveth in possession to his Sonne And we finde not since the Apostles tyme a Land blessed with a more sound body of Doctrine than this which God in mercie continue Wee were as soone blessed with the Gospell as any Kingdome and our numerous and learned Cleargie sent out some as Apostles who turned to Christ some inner parts of this I land and sundrie Countries beyond Sea And since our returning from the Babylonish Captivitie God hath set vp amongst vs in Reformation a more glorious Temple than the first Happie is that Land where the Sheepe of Christ goe out and in and none affrighteth them Praise thy God O Ierusalem praise thy God O great Britaine Hee maketh peace in thy Borders and filleth thee with the fat of wheate Who will not desire to be sed for the pâ—ace for the fatnesse and satietiâ— Nothing is feared there nothing is loathed and nothing is lacking Paradise is a sweete dwelling the Word of God a sweete foode and Eternitie is great riches What Nation is there so great who hath God so nigh vnto them as the Lord our God is in all things that wee call vpon him for And what Nation is there so great that hath Statutes and Iudgements so righteous as all this Law which I set before you this day For you my Lords of Nobilitie Councell and State is matter of praise because God hath given you a young Master and augmented the matter of your Ioy in strengthning that royall Line and of your peace in securing your States and Dignities by the hope of that Succession For you also my Lords of the Colledge of Iustice because God hath ioyfullie begun this Summer Session and turned this day that beginneth the Terme of Iustice in a sacrum Iustitium or holy Vacancie from iustice and from the Bench hath brought you to the Church to praise him and to pray for the Spirit of Iustice to our King and Prince That as God hath given a new Conduit for the Influence of Iustice on this Land you may partake there of according to your Place and proue thankfull to God and to your Princes in stablishing their Throne by the Ministration of Iustice and may bee a blessing to this People making them obedient to God and their Princes when they are comforted by your righteousnesse For you also my beloved of this Parish and others of this Citie God hath given that Matter of Ioy you haue long desired And at what time came the tydings of it Even after you had refreshed vs your Pastours with your free offerings to the poore You made vs not ashamed of our boasting of your Charitie but satisfied abundantly fourefold the necessitie that wee commended to you And while at night wee were reioycing in the Lord for that fruite of your Faith God gladened vs with the good tydings of the birth of our Prince It is ever seene that when a People are zealous and cheerefull in good works to honour GOD hee meeteth them shortly with a greater blessing And let all the People count of this blessing as of a Child borne in everie house of this Land and praise God for this new matter of our dayly Prayers For sex yeares bygone our Prayers had a want because we had not a young Prince to pray for But now God hath filled vp that want in giving vs a Prince to pray for after his royall Parents The second generall Vse is to pray to God and that for our King our Queene our Prince and our selues For our King that the Spirit of the Lord may rest vpon him the Spirit of Wisdome and Vnderstanding the Spirit of Counsell and Might the Spirit of Knowledge and of the feare of the Lord that he may iudge not after the sight of his Eyes nor reproue after the hearing of his Eares but may iudge the poore with righteousnesse and reproue withequitie for the meeke of the land That he would blesse him with Counsellours about him and judges with him like Iethroes Elders Men that feare God hate covetousnesse and seeke Gods glorie and the well of King and Countrie That hee would set him as a Seale on his Arme and on his heart That hee would multiplee Grace more and more on him to verifie the glorious Title of Defender of the Faith in maintaining the Trueth and repressing Idolatrie That God would cloath his Enemyes with shame and on him make his Crowne to floorish That hee would prolong the Kings life and his yeares for many generations that hee may abide before the Lord for ever and continue the meeke race of the Stewarts To pray for our Queene as the Iewes
bee given to the crosse of Christ and not to him That is but a scoffing for the foote is not a place to put the crosse on and the Emperours Theodosius and Valentinian were more religious who discharged to paint the crosse on the ground least it should bee trod vpon Hee admitteth men to three kisses pedis pectoris oris of the feete the breast and his face If therefore hee would honour the Crosse why putteth hee it on his foote and not on his breast to tell his loue to it or on his face to tell his account of it And the Greeks are more religious than he for though they take not that Adoration yet they set it on their face or Breast His second reason is a mocking of men as his first is of Christ That since the Popes office is to teach the world and the feete of Preachers are beautifull they cannot beautifie them better than by put putting the crosse on them for the spirit and grace descends to the feete and to make their steppes stay in the way This is a fiction for neither hath the Pope that office of vniversal preaching neither dischargeth hee it in any one Church and the beautie of the feete of Preachers is not by the signe of the Crosse but by their heavenly commission their fruitefull discharge of it and a godly life But the secret of all this businesse is this hee is an enemie to the crosse of Christ and by that seeming honouring of it vpon his foote is tredding it vnder foote indeede But hee commeth nearer the poynt at length that whereas the Popes received white shooes from Constantine they haue taken purpour or skarlet shooes in their place And what is this but to tell the world that Rome is the scarlet coloured Beast drunke with the blood of the Saintes and this is the more because they acknowledge such kissing of his feete to come of Diocletian who thought himselfe a god craved divine honours And thogh that his wickednes was a damnable sayeth hee in craving of it yet the custome is not to bee damned that gaue it This is all one as to condemne Herod who took divine honours but not the people that gaue them Diocletian then is the father of this pride and it is worse in them than in him for hee beeing an Emperour tooke it of his Subjectes but they being Church-men exact it of Emperours They should remember their owne glosse The Pope is successour to Peter the Fisher but not to Augustus the Emperour If not to Augustus farre lesse should they succeed Diocletian Beside reason Scripture must also bee abused to colour this wickednesse that thy foote may bee dipped in blood and the tongues of thy Dogges in the same Then the feete are dipped in blood say they when they are decored with a crosse of Christ then the tongues of Dogges are dipped therein when Heretickes like dogges licke the Popes feete But Augustine exponeth that blood of Martyrs and these Dogges of painefull Pastours which pertaine nothing to the Pope for hee massacres Martyres and doeth not preach at all To this same ende they abuse that Prophecie Kings shall bee thy nourcing fathers and Queenes thy nourcing mothers they shall bow downe to thee with their faces towards the Earth and licke the dust of thy feete This Prophecie according to the Letter is fulfilled in the Emperours and Kings kissing the Popes feete with their faces toward the ground The like hath Eudaemon Ioannes the Iesuite But this is a great change and farre from that which Leo the third did after he had crowned Charles and made him Emperour hee would worship him before the people that they might know the greatnesse of the imperiall Maiestie Haymon apud Bozium de signis This is proper to Heretickes who steale the glorie of God to pervert Scripture for colouring that sacriledge But Marta helpeth him and would proue the lawfulnesse of it from the Iaylors falling downe at Paul and Silas feete and Cornelius falling downe before Peter but there is nothing for kissing of his feete in these Texts and it is a weak proofe to alledge Abdias Babylonius a fabler whom he grantes is ab Ecclesia reprobatus reiected of the Church And the antiquitie of the practice hee findeth no sooner then Pipine and Charle-maine Fables and the colour of antiquitie serue these men who are destitute of auncient truth But we shall help them in fathering of this adoration aright on Darius who called himselfe King of kings and cousing of the gods and Cleopatra who would bee called the Queene of queenes These are the parents of their pride and would bee adored Thirdlie they vse greatest degree of their prid in trodding on the neckes of Emperours as Alexander the third did to Fridricke Barbarosa at Venice That is a more commendable fact sayeth one and more iust than the trodding of Ecebolius because it was against a most cruell enemie of the Church and Alexander b did well that hee insulted with his heeles against that horrible Beast While heaven and earth are astonished at that pride they glorie in it And of this sort was that pride of Celestine the third who did cast the Crowne off the heade of Henrie the sixe with his foote as though the Crownes of Emperours served for none other vse but to bee foote-bals to Popes It is good for Kings who kisse his foote that they are able againe to rise or walke For the trees of the wood of Loretto inclined so low to welcome the Virgins Chamber comming over the Hadriaticke Sea that they neither raise againe nor inclined to the House when it was settled behind them Tyrannie in Barbarians cannot exerce greater indignities against Princes then this humilitie of the Servant of servants CHAP. V. Of their third vsurpation over Princes In their Lawes THeir third vsurpatiō over Princes is in their Lawes God hath invested Kings with a Nomo-theticke power to make lawes within their Kingdomes but the Pope taketh on him to Expone Mend Alter and Repeale them at his pleasure and that is the common doctrine of the Schoole-men As for their Execution hee may stay their vse or set it to some profitable end for the good of the Church and he power of both resideth in the Pope And for this end absolutely he taketh on him to direct and command Kings in the vse of their power against Protestants If they obey him hee casteth them in danger and hatred of their people If they disobey hee hath a cause of Censure against them to suspend or depose them for if the secular power bee denyed or neglected the Seculars may bee excommunicate This is also injoyned to their Inquisitours to compell Kings and Princes to recall their lawes that are against the Inquisition And because Eymericus is too generall in his decision therefore Pegna is more particular in his Commentar that commoun and fundamentall
power and vigour of grace and holinesse may be diffused throgh all the members of his most sacred bodie And to this sâ—mâ— sens Bellarmine affirmeth that no man although â—ee would can bee subiect to Christ and communicate with the heavenlie Church except hee bee subiect to the Pope this is more than Boniface his extravagant forâ— that did onely tye men to bee subiect to the Pope but this bindeth Christ also that hee cannot communicate his Grace but by the Popes Mediation And in a word an exalting of the Pope aboue God and man But since hee sayeth that Christ the Head of the Chruch is sanctus sanctorum I demand what necessitie hath hee of the Mediation of an vsurping Pope who is profanus profanorum But Becane is more circumspect than Salianus and Bellermine while hee draweth the influence of that Head no further than the externall governement Their flatterie of the Pope is cleare for they know his wickednesse should bee abhorred and yet they will defend it And Canus otherwise modest will tell vs that they haue learned eyes and cover the Popes faults as Shem and Cham did Noahs nakednesse But that is impudencie and not modestie For Noahs nakednesse came of infirmitie and was private within the Tent but the Popes wickednesse is affected and scandalouslie open to the World It were good for the Pope and them both to vse Bernards libertie in not sparing the Pope but telling him his faults freely that God might spare him but heerein they are more like Varro who dissembled the vallenies of the gods lest he should beleeue thinges vnseemelie to them But if they must bee called holy let them haue it in that sense as Paul the fourth called sanctissimum officium inquisitionis most holy office of the inquisition Or as Tertullian scornefully calleth Archi Gallus Cybelâ— Priest sanctissimus whose service was so abhominable that reason was ashamed to expresse it because that goddesse was great not in the greatnesse of goodnesse but of wickednesse Or shall wee say that they make that title sanctissimus to signifie contrare things both most holy and most profaine as the Hebrew Kadosh is holy and Kadesh is scortum mus culum All holds in the Pope safe only that contrate significations in the Hebrew are of diverse things buâ— heere both agree in him the good notion putatiuely but the ill both really and properly They might haue lurked long vnder this ambiguitie had not their Analist discovered all for where as others haue made reall profainesse and titular holinesse compatible in the Pope he hath set them as two extremes and contâ—ares and ascryved true holinesse to Dunstane and profainesse to the Pope to tell that holinesse is more to bee found in others than in Popes yea that Popes compared to them are but Monsters To close this point their holinesse is the Court holines of Rome which as Bernard speaketh giveth all to honour but nothing to holinesse and so they fall vnder his just censure in another place That it is a monstruous thing to see in one the highest degree of the Church and lewdest life And I would advise them to follow Ambrose direction to shew what they are rather by action than profession that their Name agree with their life and their life answere to their Name least it bee a vaine name and an odious cryme Least it bee an high honour and a deformed life least it bee a divine profession and an vnlawfull action because as there is nothing more excellent than a good Bishop so there is nothing more miserable than a scandalous Bishop for great sublimitie should haue great circumspectnesse Let him reade his dittay and doome from Aponius If hee neither liue holily nor teach right hee shall drinke the bitter fruits of his wickednesse And I must say of his Church with Bernard O miserable Church committed to such a Paranymph and with Cardinal Aliaco It is lamentable when the Church of God is come to this estate that it is not worthie to bee ruled but by reprobates The second furtherance of their tyrannie was excommunicatioÌ„ of Princes It had a shew to cut them off from the Church but was more terrible by the consequence in loosing people from their obedience The olde Romaines were not so cruell for when their Lawes of twelue tables appointed punishment to everie cryme yet to impretie they appointed none but referred the guiltie to the revenge of the Gods The greatest force it had was from Princes themselues For as everie one was ambitious or greedie of his neighbours Kingdome hee sought no more but to bee an executioner of the Popes curse for so hee found a title to the Kingdome that was exposed to prey and to conquere it by the Subiects who were readie either to forsake their natiue Lord or take armes against him As the Subiects of Navarre beyond the Pyrenes at the excommunication of Iulius the second deserted their natiue King and tooke them to the King of Castile So Princes for their private ends gaue strength to that blow of excommunication and made it a matter of ruine to them all This was his policie to beare downe Kings by yoaking them by the eares and making them breake one another Hee overthrew them whom hee hated and ingaged the other who was his instrument to himselfe for the benefite of an ill conquered Kingdome Heere were both craft and crueltie they not only stirred vp other Kings against the excommunicate King but also his owne Subiects who should haue beene his guard They possessed their superstitious credulitie to make them thinke him execrable and that it was good service to GOD to cutte him off Heerein the Pope proved a Monster in blowing at once both hote and cold cursing good Kings and with an Apostolicke benediction conferring their Kingdome on some other King This is to haue the hornes of the Lambe but to speake like the Dragon Thus Hildebrand verifieth what was said of him That hee was terrore potâ—â— quà m Religione magnus Great by terrour rather than Pietie The third part of the Treatise concerning their crooked courses to vphold this Vsurpation CHAP. XIII And first of their Professions institute to defend it FOr vpholding their Vsurpation they vse foure speciall things First Professions for defending it Secondlie Recrimination charging vs with their owne crimes Thirdlie Tergiversation in contesting Fourthlie Ludification of Kings For the first Sathan knew this Monster could not subsist alone and that truth could never countenance errour therefore as hee begot it on mans fleshlie wisedome hee sette that same wisedome to foster it when it was brought foorth and so according to the severall times made that Antichristian Church to erect such professions as could best maintaine it These are Schoole-men Canonists Casuists The Hypocrisie of Orders And lastlie the Iesuits The first are Schoole-men a sort of Theologues slavishlie addicted to the Pope For after
Vrbanus the second following his steppes forbade these who were sworne to their Prince to serue him so long as hee was excommunicate But more cleerely in his bloodie Canon Wee iudge them not Man-slayers who burning in the zeale of the Catholicke mother against them that are excommunicate doe kill some of them And Becane in his latter writes is more Iesuited affirming that the Pope having excommunicate and deposed Kings may take their life from them and their Kingdome also that hee may depose them two wayes one by absolving his Subiects from the bond of Obedience The other by way of compensation that seeing they will not protect people but trouble them for their Religion they are no more bound to them In like manner Sixtus the fifth delyvered a gratulatory oration in the Consistorie for killing of Henry the third preferring it to the fact of Iudith Cydonius denyeth it not And while the world was astonished and France sunk in sorrow for the death of their last King a Preacher at Culen publickelie commanded Raviliacke But wee nee le not inquire the opinions of their I heologues Let vs heare Sixtus the fifth commending the fact of Iaques Clement in the Consistorie And how Bellarmine defends that Oration What can bee found saith hee of Sixtus Oration but praises and admiration of the wisedome and providence of God The Pope extolleth to the heavens that a simple Monke with one stroke killed a great King in the midst of his Guards And then giving vs the vses of that Oration Thereby the Pope would admonish Kinges for that King commanded to kill a sacred man the Cardinall of Lorrane and God caused a sacred man a Monke to kill that same King not without a manifest miracle of the providence of God Here the Popes Oration defending Clemens Regicide is defended and the fact it selfe fathered on God With what face then doe they deny that they allow Regicide Cyprian said of another wickednesse that it was not onelie committed but taught and wee may adde more that by them greatest treason is both taught practised and which is the toppe of iniquitie ascrived vnto God Some times disapointment maketh them speak moderatlie I excuse not the fact sayeth Bellarmine of the powder-plot I hate murther I abhorre conspiracies But If God for our sinnes had given way to that blow wee should finde them Apologists defending the lawfulnesse of it who now abhorre it and his damning of it is not for Atrocitie of the matter but for the disappointing of the successe as in Castellus attempt And how can it stand with the posed resolvednesse of the Iesuits to maintaine the Doctrine and condemne the practice And what meaneth Garnets exhortation to his Catholickes to pray profelici successu gravissimae cuiusdam re◠in causa Catholicorum at the beginning of the Parliament It could not bee for the disappointing for that hee might haue done by revealing it which hee knew without confession That happie successe therefore was the blow it selfe These facts are such quae non nisi peracta laudantur they praise them when they are done and consequentlie frustrata damnantur they are damned when they are frutrated How ever then they deny excuse or transferre the matter it standeth on their doctrine and practise that Kings may bee excommunicate and killed and Richemous speaches were neither from his heart nor according to the trueth but to serue the time in glosing a wise and offended King The Iesuits then were in great disgrace and the sacrifice of publicke hatred as a Fox in the snaire they gaue faire words but beeing at libertie returned to their nature So soone as they were restored the Pyramide cast downe and the King himselfe pleading for them whereof they boast they proved irreconciliable For though hee of a Princelie clemencie pardoned their treason yet they neither layed downe their natiue or first hatred nor the second that they conceived of their supposed disgrace in banishment but cut him off and so declared to the world that their Apologies were nothing but fained complements That good Patriot whom Iesuits call a profaine politicke proved a Prophet in the end of his diswasiue Oration to the King and foretolde with teares That if hee restored them they would destroy him and so it came to passe This is the summe of their Tergiversation wherein the Iesuits labour to purge their order So when that order is iustlie pressed then some one must suffer But when France is in a broyle Mariana must bee sacrificed to quench the fire Cotton condemneth him Gretzer calleth it his provat opinion Cydonius extenuats it but Aquaviva censures it severelie in shew The Authour of the Iesuits Apologie defendeth all praiseth all except Mariana alone But that nicenes is needlesse for hee is guiltie of a crime that commandeth to doe it as Cyprian sayeth In the meane time of all this shifting they giue no securitie to Princes but they are cutted downe and cannot tell who doeth it they ioyne scoffing with violence as the Souldiers did to Christ when they buffeted him and said Prophecie who smote thee But some may thinke that these Effronts which they haue suffered in the late tossing of their cause hath brought them to some moderation No but they are as hard sette against Princes as ever Let vs heare the Cardinals of the Consistorie It is in the Popes hand to set vp the Maiestie of the Impyre to transferre the Impyre from Nation to Nation and alluterlie take away the right of Election They thinke matters succeede to their desire and therefore tell plainelie that their intention is no lesse than to overthrow Impyres for the establishing of their Hierarcho-Monarchie And Marta giveth a strange advertisement to Kings Let Princes sayeth hee beware to cast out or misregard Bishops or other Prelats and Ecclesiasticks if they will possesse their Kingdoms and States for a long time This is plaine talke and the just extract of that which the King of the Assasines caused one carying a long speare full of sharpe knifes proclame before him Fugite ab eo qui portat exitiū regum flee from him who caries the ruine of Kings But I answere Let Princes looke to this piece of Divinitie so deepelie contrived for their ruine ex ungue Leonem Iudge what a Religion it is that maintaines such bloodie Doctrine and canonizes the executioners of it And that so much the more that they are not ashamed of it as a sinne but glorie in it as their perfection in setting large Catologues of Kings excommunicate deposed and cut off by them And that speciallie to terrifie Kings in showing them their doome if they doe not adore the Pope CHAP. XVI Of their fourth coverture to wit LVDIFICATION And first of their pretended loue to Kings THe fourth Coverture of their tyrannie is Ludification They are not content with indignities done to Princes but scoffe
them also and that fiue speciall wayes Pretext of loue Fained limitations of the vse of their power Futile and idle Distinctions The baite of glorious titles while they are living and canonizing after death First they professe great loue to Kings and that all Vsurpations and censures are for their good as Baronius intending to throw the Monarchie of Sicile from the King of Spaine will make him thinke that hee is pleading for his good and in a flattering style calleth him a Tutour and keeper of the Faith c. But how that King expondeth his flatterie may bee seene by his Edict condemning that Tome of Baronius to the fire in all his Dominions and that for presuming to dispute the right of that Kingdome This is like Ioab and Iudas kisse vnder friendship to destroy them And like Iulian scoffing of Christians saying Hee would helpe them to heaven by causing them keepe their Masters command If any man take thy Cloake from thee giue him thy Coate also Wise Princes know their flatterie to bee but insidious according to Ieromes censure that flatterie in Hereticks is insidious craftie and full of insinuations Of the same sort of mocking is their offer of good counsell to Kings So Bellarmine sayeth Bee wise yee Kings bee learned yee that iudge the Earth c. Men would think by this Text that their wisdome were to kisse the Sonne of God But their sense is to kisse the Popes feete And a Commenter of this wee haue in Baronius ascryving the prosperitie of Sancius and others then Kings of Spaine to the obseque of the Pope So they abuse Scripture contrair to its end and meaning for therein Kings rebelling against Christ are exhorted to repent and turne to him But heere they mocke both God and Princes in bidding them goe on in their rebellion against Christ and adore Antichrist Even as the Pope writting to that Apostate Iustus Calvinus who called himselfe thereafter Iustus Baronius abused that Scripture Come out of Babylon The head of Babylon called Syon by the name of Babylon and Babylon by the name of Syon They count Kings wise when they serue them as though they had taken on the Iesuits fourth vow But if they vse their Authoritie then they call them madde and furious as Charles of France because hee wrote as a King behold say they how the King roveth when hee wrote these things in a furie And when God in mercie openeth the eyes of Kings to see the tyrannie of Popes and forsake them they call that work of Gods grace in reformation a giving vp to a reprobate minde as though that were not rather a reprobate minde to giue their power to the Beast in fighting against the Lambe In like manner e another Iesuite calleth Kinges serving of the Pope in destroying of the Saincts an opening of their eyes and thanketh God that hee opened the eyes of Lewes of France to destroy the Hugunotes But Augustine expoundeth that Text better that to kisse the Sonne is not to bee sorrowfull as though any benefite were taken from them but to bee wise in not reigning rashlie but serving the Lord in feare CHAP. XVII Of their second Ludification To wit their sained Limitations IN their second Ludification of Princes they tell them that they neede not feare the Popes transcending power because though it bee plenarie in it selfe yet it is limited and that in respect of the Iudge The cause and the proceeding For the Iudge they say hee is limited and doeth it not alone but with advyce of Councell and Consistorie of Cardinals And Becane sayeth that whither a King hath deserved deposition it is to bee tryed by the iudgement of learned and godlie men But that is a scoffing of the world though in word they joyne to the Pope the advyce of Synods and Consistorie yet they put all in his hand alone for without the definition of a Synode the definitions of the Pope are sufficient sayeth Suarez And Castaldus is more cleare to the point That the Pope alone without a Councell may depose the Emperour And Dominicus Bannez is more peremptorie than both affirming that it is left to the Dominion and iudgement of the Pope when to vse this power And though it were a generall Councell yet all its firmnesse and infallibiltie is from the Pope alone sayeth Bellarmine And Pius the second cutteth short this Limitation when hee dischargeth all appellatition from the Consistorie So they must stand to his excommunication vnlesse they will incur an other excommunication by a penaltie of Councell Yea and Augustinus Triumphus affirmeth more blasphemoussie that the Popes power is such a qua non potest appellari ad Deum ipsum as from which we cannot appeale to God himselfe Let Councels then stand content seeing God himselfe is excluded What ever their Theologues dispute in Schooles matters are caried absolutelie according to the Popes will As for the respect hee hath to the Colledge of Cardinalls in the consistorie Palaeottus a Cardinall can tell vs best who for his practicke wit and great performances at the Councell of Trent gote a Cardinals hatte for his reward Hee maketh them the Popes creatures absolutlie and that it is their best to giue their voice in the consistorie according to the Popes pleasure Quemadmodum illi sayeth he qui Divinam voluntatem tanquam primam ac potissimaÌ„ rerum omnium regulaÌ„ sequuntur As they saith he who follow the will of God as the first and chiefe rule of all things are counted wise So iâ—n may bee said that the Cardinall who in giving counsell adhereth to the iudgement of the Pope which is the reerest rule of humane action hee followeth the best course in doing his office and exeemeth himselfe from all danger of errour and with all giveth wholesome advyce to the matter it selfe This ground beeing layed hee telleth vs that the Colledge of Cardinals assisteth not the Pope by way of limitation of his power but by way of Ministerie and that the consent of Cardinals or other in matters consistoriall is no wayes necessarie For what ever they advise it is in his power to follow or not follow at his pleasure Where is then the limitation they speake of seing it is heere denyed in termes And what is this else but as Paul the second said to Platina Doest thou not know that all reason and law is in the shrine of our breast And what moderation hee vseth in the Consiâ—â—orie Paulus Servita in his considerations for the republick of Venice declareth how contrare to lawes divine and humane hee carryed that matter in the beginning in the furie of his passion The limitation of the causes is like the former which they summe vp in some generalls Animarum salus Aeternum spirituale bonum and bonum Ecclesiae The salvation of Soules Eternall and spirituall good and good
of the Church These are faire pretexts as though hee sought nothing but mans spirituall good but they are onely colours for his ambition For if hee can come be his Monarchie he careth neither for the good of the Church nor of Soules for hee hath varifyed Basiles saying That how much a Church decayeth the more are they desirous of government And it seemeth that hee had a Propheticall Spirit in that place when hee said that the domination of Bishops was devolved ad infelices homines servos servorum to vnhappie men the servants of servants This is the Popes propper stile But the discerning of the weight or lightnes of these causes is restrained to the Pope alone because hee as a spirituall Father can best discerne when Kings doe wrong to their Subiects in things spirituall And they haue a more compendious course for beside Dogmaticall heresies in points of faith they haue also a practicall heresie or schisme which they call the Henrician heresie For as they call Antichristian vsurpation Ecclesiasticke libertie so they call the lawfull defence of imperiall authoritie by the name of Henrician heresie Binius defyneth what it is to wit the same that the Politicks of our tyme affirme Behold wee haue witnesses for the libertie of Princes vnder the name of Politicks as well as we haue witnesses of dogmatick trueth vnder the Name of Heretiks And it were wisdome in these Politicks to ioyne themselues to reformed doctrine as they doe in the vindicating of Princes They gaue the Name of Henriciana haeresis from Henrie the fourth who was opposite to Hildebrand the father of the Hildebrandine tyrannie And a councell at that tyme was indicted by Hildebrand against that pretended heresie And though they doe none of these but bee slack in rooting out of Protestants that slacknes is a cause of deposition for a secular Iudge may be deposed not only for his heresie but also for his negligence in rooting out of heresies So wheÌ„ the Pope is angry he shal never want a cause heresie as they call it or Schisme negligence c. that is to say the loue of the trueth the defence of their liberties and clemencie to their Subiects are sufficient causes with him to cast them down And smaller things than heresie oâ— schisme are found causes relevant If they but violate the least priviledge of a monasterie they shall bee cast out of their Kingdome So Valdensis concludeth it for the power of Gregorie over the French Kings and Bellarmine approveth his Conclusion But Bozius holdeth vs not long in suspense affirming that the Pope may transferre greatest impires vpon iust causes or without a fault Persidious men said Tacitus will never want a cause to break their promise for they will ever set some collour of law vpon their deceate Lastly Alphonsus à Castro putteth vs out of doubt saying that they hold firmely many things pertaining to faith by the Popes definition alone wherein the Pope hath given no reason of his definition The Popes will then is a sufficient cause hâ—e careth for no cause though it were to breake his owne oath For when Gregorie the twelfth was periured in keeping still the Popedome which hee sware to lay downe yet it was not perjurie sayeth Azorius out of Panormitane because hee had a iust cause so to doe This câ—use was his owne will and the loue of the Popedome Their third Limitation is from the manner of proceeding It is not rash say they but all is in loue and wises dome for this is the Popes custome first to rebuke fatherlie next to depriue them of the Sacraments by Ecclesiasticke censure Lastlie to loose their Subiects from their oath c. Azorius putteh three conditions First to bee admonished Next that the cause bee notour Thirdlie that hee be disobedient The like moderation is set downe by their â—ateranâ— Councell And as for their sentence of excommunication it is to bee vnderstood clave non erranâ—e if the key doe not erre But their Law proues this a scoffing for the sentence of the Pastour whither iust or vniust is ever to bee feared where the glosse and their Doâ—tours everie where affirme that the vnjust sentence of excommunication is valide and differeth from that that is null And Navarrus affirmeth that even the vniust sentence regularlie is valide And Bellarmine taketh away all doubts saying Peccabit princeps spiritualis sed non poterit tamen princeps temporalis iudicium sibi sumere For if a spirituall Prince abuse his power in excommunicating vâ—iustlie a temporall Prince or loose his Subiects from obedience without a iust cause and so trouble the state of the Common-wealth the spirituall Prince sinneth in so doing But yet the temporall Prince may not iudge of these thinges c. And Hildebrand speaketh more peremptorlie Although that hee to wit the Emperour had beene vâ—iustlie excommunicate by vs yet hee should haue made supplication to vs and sought the benefite to bee absolved And what they speake of the not erring of the Keye is in vaine for they maintaine that the Key cannot erre in the Popes hand and haue layed that fearefull yoâ—ke vpon the Church to tak that for good which he commandeth although it were vice For the Church say they is bound in doubtfull things to acquâ—esce to the Popes iudgement and to doe what hee commandeth c. And least she should doe against her conscience shee is bound to belieue that to bee good which hee biddeth and that to bee evill which hee forbiddeth But they neede not a long Procedor for how soone a King becommeth Hereticks his people are loosed from their obedience And though hee bee not excommunicate by man all is one â—notâ—â—â— matter needeth no pronouncing of a sentence And there is yet more for the Pope needeth neither to call a Couâ—cell nor a Consistorie for his interpretaâ—â—â—â—â—â—â— is sufficient There is then no more for Kings but after the condemnatorie sentence of deprivatâ—o Hee may bee â—â—pryâ—ed of his Kingdome And Thomas closeth all affirming that Subiects of an excommunicat King are indeede loosed from his Dominion and oath of fidelitie This is contrare to the wisedome and lenitie of the primitiue Church for Cyprian telleth that in consuring Philumelus and Fortunatus the meanest of the Cleargie hee would not proceede without the consent of his Brethren and the people But they agree not amongst themselues in their limitation Simanca will haue the cause declared and Thomas sayeth It is enough that the sentence bee pronounced And Cydonius darre determine nothing therein Yet Princes must bee content with that they know not what declared or vndeclared The Key erring or not erring In Councell or out of Councell Iustlie or vniustlie But all agree to cast downe Kings and that with so many frivolous causes as the justest King cannot eschew some of them All their moderation in proceeding which
Bellarmines nicenes of potestas in temporalibus non potestas temporalis Carerius calleth him and other mitigators by the name of profaine politicks so doe the two Bozii and Azorius professeth a simple mislike of their mitigations Mihi non placet modus loquendi quo utuntur Victoria Sotus Bellarminus In iure enim Can absolutè simpliciter dicitur c. I like not the manner of speach which Victoria SoTus Bellarmine c. Doe vse to insinuat that the Pope hath onelie spirituall power and not a temporall And Sixtus the fifth was so angrie at Bellarmine for his distinction of direct and indirect power that hee was minded to cause burne all his Bookes as Barcklay obiecteth to him And when hee commeth to answere that part of Barcklayes Booke hee passeth it in silence Wherevpon Barcklayesâ—onne â—onne in his replye to Bellarmine taketh that silence or preterition of so weightie a challenge for a confession Like to the Remonstrants in our time â—hen they are challenged of Socinianisme about the state of the dead and desired to declare themselues heerein they passe that weightie challenge with silence and neete it with an impertinent Recrimination which is in effect a taking with that imputation silence in such a case is to plead guiltie CHAP. XIX Of their fourth Ludification of Kings In glorious Titles FOurthlie they mocke Princes with glorious Titles So Charles the Great gote the name Christianissimus And King William of Scotland was called Defensor Ecclesiae Defender of the Church which stile the Councell of Mentz had long before given to Ludovicus And Iames 4. of Scotland was called Protector Christianae religionis protector of the Christian religion by Iulius the second Henry eight of England was called defensor fidei defender of the faith by Leoâ—0 â—0 Ferdinand was called Rex Catholicus the Catholicke King which Alfonsus many ages before him had vsed And the Helvetians were called Defensores libertatis Ecclesiasticae Defenders of the Church libertie by Iulius the second The ground of such denomination was some benefite receaved Charles inlarged their patrimonie King William inriched their Church with the Abbacie of Aberbrothoke Henrie the eight wrote against Luther The Helvetians at Iulius the seconds desire scattered the Councell of Pisa when it was gathered to reforme the Church And Ferdinand was fiâ—te for their purpose by his Catholicke Monarchie to build their Hierarchie The end of this denomination was to proue their Superioritie over Princes and please them with that Title while they were pulling their honours from them and to ingage them more to a base subjection But there is also some presage heerein for these Titles were some-what Propheticall that the Kings of these Kingdomes should â—eâ— in Gods tyme reformers of the Church to purge her from that superstition which raigned in her when these titles were given them For even Caiaphas serving his owne humour and preiudice will some-tymes Prophetically light vpon a trueth It hath also proven true in some part The Kings of England proue now defenders of the Ancient and Apostolicke faith So the Kings of Scotland proue also defenders of the Church and France and Spaine will follow in that same worke in Gods tyme. This is like another conceate when the Pope sendeth to Princes Roses or Swords consecrate in the day of Christs Nativitie So Pius the second sent a sword to King Iames the second of Scotland And Sixtus the fifth sent another to the Prince of Parme for to overthrow the Hollanders c. Tiberius gaue great honours to Seianus while he feared his greatnesse and plotted his ruine So the Pope sendeth childish toyes to please Princes while hee pulleth their honour and power from them CHAP. XX. Of their last Ludification In Canonizing Kings LAstlie they mocke Princes by Canonizing and a long list of the Names of canonized Kings is set out as a Glasse to them to looke in but in effect to let them see their reward if they will serue the Pope They haue learned it from the olde Senate with whom divinitie was weighed with humane pleasures as sayeth Tertullian For except God pleased man hee was not made a God and man was propitius to God And as it now practised amongst them it is but a noveltie and their Patrone bringeth not a practise of it before the eight age The Church till then was destitute of canonized patrons and had none in Heaven but Iesus Christ for their Advocate First sayeth hâ—e they were worshipped by custome and thereafter came formall canonizing But when Idolatrie grew they ioyned patrons to him as though hee alone sufficed not And this conceate they turned also to Kings and sancted them at their pleasure as they found them superstitious in religion or obsequious to Rome Augustine observed that Aesculapius was made a God but not the Philosophers because men felt the benefite of bodily health by medicine but not the health of their soule by Philosophie and hee avouched that Plato was more worthie to bee deifyed than any of their gods So Popes being sicke of ambition and avarice canonized such Kings as cured their diseases No good and auncient Pope did so but when they turned monsters and were fardest from God they tooke on them to make Gods by canonizing they resigned holinesse to Kings or rather declared that they were more holy than themselues They distribute their charitie with discretion and gaue to Kingdomes their kyndlie titular Kings the pride of Spaine and policie of Italie either affoorded not or admitted not many such Saints but the simplicitie of the Transalpine people was more plyable to the Popes they filled them with Saints while at Rome they were drowned in Atheisâ—e I demaund if these canonized Kings â—â—â—e holyer than Melchisedecke Moses David Ezekiah Iosiah before Christ Or then Constantine Theodosius after him I thinke they will not call them so If they were not why are they canonized and no the other Why suffer they these who are honoured by Scripture and true histories to stand amongst the people without respect while as the other are in the Roll of Heavenlie Advocats and honoured with Temples Dayes Altâ—â—s Services c And if these other bâ—e holyer as they aâ—â— indeede why is the Church defrauded of their intâ—â—câ—ssioâ— They are lyke their forefathers the Romans who apotheosed manie wicked men but did not so to Cato of whom Velleius sayeth that he was in all things nearer to gods than men and that hee was free of all humane vices Neither did they referre in the number of their gods Sâ—ipâ—o Nasâ—ca their high Priest whom Augustine calles better than all the gods So of some of the Popes gods the common speach is verified that manie mens bones are worshipped on earth whose soules are tormented in hell But heerein the Popes would proue their superioritie over Princes for hee that deifies setteth himselfe aboue that that is deified
there is no such matter for this last age hath seene some strange practises thereof and that either executed or attempted Their crueltie executed in France is not our The Massacre of Paris is their shame wee may say Their fained peace stroue with warre and prevailed Pax ficta cum bello de crudelitate certavit vicit For these last yeares they haue made that floorishing Kingdome a wonder to the World and astonishment to it selfe They found the two Francises Henrie the second and Charles the nynth according to their heart to maintaine Poperie and represse the trueth But after the Butcherie of Paris their rage increased at the reviving Trueth and therefore set forward to the like massacres and finding Henrie the third vnfitte for their cruell purposes they cutte him off to serue themselues of the D. of Guise who was lutum sanguine maceratum Clay knedde with blood Hee was indeered to the Pope for the massacre of Paris and the Cardinall his brother thought it a cause to thanke God that his house was honoured to be the instrument of that massacre Henries catholick zeale could not saue him because hee had not a Iesuited zeale to destroy all the Hugonots hee agreed with them in all points of Religion but in this his clemencie and their crueltie could not agree and therefore hee must bee killed When Henrie the fourth arose their rage was more kindled because of his Religion and notwithstanding his formall reconciliation to their Church yet they ever keeped their prejudices and hatred to him Their rage was not satisfied but doubled by Castellus his misse and their banishment And their desire to returne was not so much for the loue of their Countrie as to haue occasion to cut him off and their hatred had never a pause till his death That same spirit is yet powerfull in them Though King Lewes bee zealous in their Religion and contraire to his clemencie hath beene drawne by instigation to destroy many thousands of the Sainctes yet they are not satisfied with that is done They perceiue in him an halting and therefore are wearie of him They haue boasted him to desist from his League with Protestant Princes which they see a meanes to strengthen himselfe against his common enemie and haue threatned him with rebellions and insurrections They haue also giuen him an Admonition in nyne questions disputed whereof the summe is That if hee relent in destroying the Hugonots in France or assist the Protestants in Germanie they shall set vp with him a coniunct King And least he should think that but wind they stirred vp Franciscus Martellus a Priest neare to deepe like another Ravilliacke to kill him but God discovered the Traitour who before his suffering deponed that two Iesuits Guyotus and Chapusyus were his Counsellours and instigators And lastlie they are brewing a browst like the Guysian faction against Henrie the third and stirring vp his brother against him vnder colour of Courtlie miscontentments against Cardinall Richliâ—u And this is the corregnans or coniunct King whereof their Theses spak It is a wonder that so mightie a Kingdome should bee so fearefullie shaken by plots and more that they see it and groane for it and yet can not expede themselues of these snaires There was matter for redresse when Henrie 3. was killed but nothing answerable followed and Henrie the fourth had just cause of anger and revenge by Castellus stroake but it turned to nothing for when hee had banished the Iesuits within fiue yeares that martiall King turned a pleader for their restoring And after his death wheÌ„ the presumptions of their treason were pregnant they threw from the young King a declaration of their innocencie and a condemning of the Booke-seller that dispersed the Copies of it And when the Nobilitie did their best homage to their dead King to kisse his heart affecting to shew their lone in marking their months with the blood of it the Iesuits by right of a pretended or if it was true an ominous Legacie of his heart left to them caryed it to their Colledge of Laflex and that not so much in the sorrow of funerals as in the ioy of a triumph for that they had found such a morsell for the paines of their long hunting It were an hard matter to determine whether the hearts of the Nobilitie were more grieved or the heartes of the Iesuits more over-ioyed about the Kings heart but sure it is that the Iesuits gloried of it In that common sorrow Abbas Sylviuâ— the Abbot of Boes in the iust griefe of a loyall heart when hee considered the Iesuits Probleme An fas esset tyrannos occidere if it were lawfull to kill tyrants and how Marianas and such Bookes were in the hands of people hee turned him to the Iesuits in his Sermon and exhorted them that they would provyde that no Booke passed vnder the name of their Societie and with the Superiours approbation that might any wayes offend the French Summo studio providerent ne ex ipsorum officina vllus liber qui Gallos offenderet prodiret except they would expose themselues to such a danger which all their wisedome supported with authoritie and riches of their favourers could not eschew The Iesuits tooke that graue admonition so hardlie that they complained to the Queene and made him to bee sharplie rebuked But what they could not doe at Paris they effected at Rome when they caused him to bee put to death there whereof some accused them because that hee was the first who after the Kings death reproved them out of Pulpit albeit in the funerall oration which hee published hee left out the speach that hee directed to them This was a Iesuitish tricke that they who should haue beene punished for treason turned the punishment of it on them who challenged them It is like a new devyce of Bellarmines who seeing how odious the Iesuits are made to the world by their wickednesse layed open in sundrie Books suggested to the Pope and his Consistorie that a new censure of Bookes should bee institute to raze and purge out all thinges that were written against them A devyce of a gnawing Conscience for though all these Bookes were burnt yet the treacherie of that order will bee knowne to Posteritie Let France consider her estate Before Iesuits arose they were loyall to their Princes But since Spaine thirsted for that Kingdome as his great stay of the European Moarchie and hath as manie friends in her bowels as Iesuits there is nothing but Leagues Plottes and Factions formed and everie faction ending in the killing of a King The Sorbone standeth yet in her honestie but can doe no more than a Schoole censure and is borne downe by the incroaching of the Iesuits on her to punish her for her former loyaltie to Kings The auncient forwardnesse of the Court of Parliament seemeth to bee relented since the
Good Lawes the rule of Governement Populi nullis legibus tenebantur Aug. Covit 4. 6. Good lawes haue both direction sanction Good Lawes the sinews of societies The diverse respects of of Lawes They are both for direction and execution 1 King 9 3. 1 King 10. 4 2 Practise of Lawes Leges benè stabilitas sed sed malè observatas Ber-Non eris innocent Bern. Consid. lib. 2 The due application of Lawes is fruitfull Prov. 29 2. Their wroÌ„g application is hurtfull Prov. 29. 2. Psal. 12. 8. Vnrighteous nesse is the mortality of Kingdomes Ministration of Iustice. Eccle. 3. 16. â—nter leges ipsas delinqui tur inter iura peccatur Cyp. Epi st 2. Ecclc. 3. 17 Perverted Iustice is a case reserved to God It shall bee censured at ahe last day Lexcuria câ—â— lestis Reâ—pub est voluntaâ— Dei Aug. Difficulties of judgement 1. From the Lawes Ad citiorem litium decisionem Cod â—â— in it para hâ—c igitur 2 From the parties 3 From witnesses Heb. 6. 16. Psal. 116. 11. Remeedy of these difficuties Rev. 2. 17. Psal. 82 1. Necessitie of torture is a torture to the criminal Iudge It is as necessar amoÌ„g Christians as among Pegans The innocent sometimes punished Ideo torqueâ—â—ur confiten tes absolâ—imur negantes quia nominâ—s proelium est Tertu Apologet. The guiltie some times escape Psal. 25. 17. 2 Chro. 19. 6. 7. 3 Kings haue great difficulties Qui imperaÌ„t servâ—â—nt eis quibus videntur imperare Aug. Societati humanae dominando consulitur consulendo servitur Rom. 13. 1. 4 And great dangers Iustice irritateth vnrighteous men Causa supplicis non est iusticia iudicis c Aug. de Trin. lib. 4 cap. 10. God guardeth Princes by a speciall providence Flatterres are a snare to Kings It is faintnes to lay down their Crownes Nicephor Euseb. Ruffin Diocletianus post cruentam â—aedem in persecutione c Constan. apud Euseb. lib â— cap. 25. Barâ—n Annâ— 304. nuâ— â— Bell. Smalea 1 Pietie the first remeed of these difficulties Isa. 11. 2. Psal. 119. 164 The popes profainnesse in the Consistorie Palaot de consul Consist pag. 373. Mâ—rum nemini esse debebâ—t quod propâ— ter sactissimâ— Christs Vicarii praesentiam sed ad secretioris my sterii significationeâ—â— Dist. 40 cap. Convivia Recede a me non te â—abeâ— necessarium Hieron advers â—elag Nullum tibi venenuÌ„ nullum gladium magis formido quam c. Bern de consid lib. 3. Bellar. de officio Principis lib. 1. cap 22 Illius ergo â—â—bis virtus quaerenda est c. Gregor lib. 6. Epist. â—â— 9. 2. Prudence expedeth difficulties The multitude vntractable Psal. 78. 72. Moderat Governement is durable 2 King 12. Prov. 29. 4. Davids subjects are Gods people Man most vnrulie of all creatures No pure and meere Nature Psal. 49. Philo de â—ita mosis lib. 1. p. 475. Idem de Agricultura p. 150. Affectu bruto dâ—cuntur Man most obliged and best furnished is most disobedient God hath set Magistrats to curbe mens outrages Psal. 82. 3 4 Kings in Gods Church are most happy Psa. 16. 6. 1. Pet 2. 9. Psal 18. 47. Good people easilie ruled 2 Pet. 1 4. Best people most capable of equitie and disposable to obedience Kings ought to rule them selues Psal. 101. 1. vers 2 Quicâ—â—que proprium corpiâ—â— subegit c. Amb. in psal 118. ser. 14. Rege terram eris Rex terra c. Aug. Psal. 75. Selfe-governement is a safe governement b Xenophâ—n Cyr. a Seneca Ep. 37. c Greg psa penit 5. d Ambros. psal 47. e Greg. mor. lib. 11 cap. 12 f Nam etsi ha bet aculeum tamen eo non vtitur c. Amb. Hexa mer. lib. 5 c 21 Iustice beginneth at Kings Aug. civ 19. 4 Tot Dominorum quot viâ— tiorum servus civ 4. 3. Multae bestiae nobis sunt Basil exam hom 10. Qualiter alios corrigere poterit c. Aug. Abus grad 2. Malus etiam si regnet ser vus est Aug. civit 4 c 3. Kings are examplers Great power without grace is hurtfull Christian Kings are Kings over themselues Tune enim verè Regi Regum amplius placebit c. Gregor lib. 5. Epst. 106. The Governement of his Familie Psal. 101. Civit. 19. 16 Kings are as helmes sweying their Kingdomes 2. Chro. 28. Ibid. 29. Ibid. 33. Ibid. 34. Constantius wise try all of his Court. a Itlos tan quam Dei proditores imperatoris servitio indignos censuit c. Eâ—seb in Vit. Constan. lib. 1 cap 9. 10. Baron Anno. 304 num 18. Proofe of Solomons wisedome 1 King 3 16 17. c. Maternus affectus parcens affectus sed novercalis affectus crudelis 1. King 3. 28 Peace the fruite of a good Governement 1 Peace with God Rom. 5. 1. Rom. 14. 17. Iustitia non est nisi in â—a Repub. c. Aug. 2 Peace civill Aug. â—â—vit 2. 21. 1 Cor. 10. 14. 3 peace particular Micah 4. 4. 4. Kinglie peace Luk. 2. 14. The harmonie of these peaces No Iustice no peace Levit. 26. Deut. 27 28. Saving severitie Cruell Clemencie Num. 35. 34 Iustice and peace goe in others haÌ„ds Deut. 32. 15. Solomon answereth to this peaceable name 1 Chro 22. 9. 10. 2 Chro. 1. â—5 Christ the true Solomon Multa de Solomone dicuntur quae eâ— conventre non possunt c. Aug. Civit. 17. 8. 1 Cor. 1. Esay 53. Num. 23. 1 Ioh. 1 9. Necessitie of warre a Tertul de Coroâ— militis Non enim militare delictum est sed pro praeda c Aug de verb. Dom. in Matth serm 19. Warre is for sinne Galat. 5. Rom. 7. It shaketh all Man cruell against man Neque enim vnquam inâ—er se Leones aut inter se Draâ— cones c. Aug. civit 12 22. Armies are men transported Aug. Civ 2. 25. True Religion the great care of princes and people True Religion is the health of Kingdomes Pagan kingdomes farre behind Christian Kingdomes Religio timor Dei est qui custodiâ— c. Lact de â—ra 12. 8. True Religion keepeth peace amoÌ„g Kingdomes Isa. 2. 4. Micah 4. 3. Regna in orbe ut domus in urbe c. Aug No mixture of Religion Religio veâ—â—eratio nulla alia quam vnius Dei c. Lactant. lib. 1 cap. 20. Istud omnium maximè vna fides c. Theod. l. 1. cap. 10. Such mixture is vnlawfull Qua est peior mors anima c. Aug. 2 King 17. 32 33 34. a Qua Divorum nostrâ—rum Apotheoses Cerem p. 1 b Ne Dâ—am ipsaÌ„ c. Leo. 10. lib. 8. Epist. 17. c Bellar recog p. 2. d Vives ad Aug. civit 8. cap. 27. e Civit. 4. 22 It is a fleshly policie Aug Epi. 146. It is impossible Baron Ann. 357. n. 12. Bin. Tom. 1. p. 519. 520. Basil. de Spir. Sanct. cap. 1. Confusions of Holland a Libertas prophetandâ— in Pastoribus c. Pareus b Theophil Epist. pasch 1 c
Anonym dissert de pace concordiâ— Ecclesia An. 1630. d Vorst praâ— fat Exeges e Grot. de Ver. Christ. Rel. in fine Exam Cens. cap. 10. Câ—eer de Di vinat â—dem de Nat. Deor. lib. 3. in fine Aug Ep 107. Ciâ—it â—ib 5. c 9. toto a Aâ—â—ter quaÌ„ hactenus creâ— dituÌ„ est exam cap. 18. b Explanatores latuisse videtur Socin Explic 10. 1. inifio pag 1. 3. c SententiaÌ„ nostraÌ„ â—nauditam scimus Socin de nat Christ p. 1. d Adversari omnibus c. Soâ—in contr Vâ—jek p. 134 e Lal. Soc. primuâ— omniuuÌ„ docuit Sociâ— defâ—ns Asser 1. Soc. de nat Christi p. 7. f Certâ—sumus hanc interpretationeÌ„ c. Puc Christ ser. rat 120. g Cuteu Object 21 a Quid hic faciat aut sentiat c. Soc. resp ad Câ—t Ob. 2â— b Dum bene fundata c. Lyrin Con. cap. 6. c Damnate quae â—enebatis c. Ibid c. 14 d Omnes sic sed noÌ„ ego sic Berâ— Epist. 190. e Quod accipi tenâ—o nec dâ—muto c. Hilar ad Constant p. â—81 f Quis hoc vendiâ—at an Moses PaciaÌ„ Epist. 3 apud Biblio Pat. Tom. 3. col 4. f Et tantâ— scelus iugibus absterge â—acryâ—â—s Hieron advers Vigilant Schisme renteth both the Church the state Aug. Ep. 146. Field of the Church pag. 189. Plus no vitate turbâ—nt quâ— vtilitate prosunt Aug. Epist. 118. Psal. 122. 6 7 Gods King 1. His entrie 2. His disposition Cuiplus licet quaâ— aliis plerumq plus libet quam licet 3 His Govevernement Iosâ— 1. Psaâ— 119. 4. His accompt of his people 1 Chro. 28. 2 5. In his ends Machiavells Tyrant 1. His entrie Mach. prâ—n 18 disp 3 42 Machiavel principis â— 18 19. 2. His disposition Antimach 191. 3. HiS governement Mach de privit 23 Antim 482 487. Petrus Rex Arragonia 4. His account of his people 5. His end Mach. Princ. 20. Oderint dum metuant Borgia Machiavells Darling a Quae enim meliora novo Principi Praecepta c. Machiavel Prin. cap. 7. b Summa bonitas preces Authoris audivit c. Practic Can. p. 233. Paulus Iovius Guicciardin Extraordinaria quadam fortunâ— malignitate Machiavel Princ. cap. 7. Borgia fortunes play foole Machiavilian policie is madnesse Iob. 5. 13. 1 Cor. 3 19. He contemneth both Christian Princes and Religion Machiavel Disput lib. 2 cap. 2 Regna mundi bonis malis communiter praestat Aug. Civit. lib 4. cap. 33 Quâ— Augusto ipse Neroni Ibid. lib. 5. cap. 22. Aug. Civit. 5. 25. Stat magni nominis umbra Gen. 6. 4. Ciacconiâ—â— But Bellarmine refuteth him de Purgatorio lib. 2. 8. Tyranny can not destroy Governement Gen. 1. The Popes Vassals 1. Hee vsurpeth on their entrie 2 prescriveth their taske Bellar. Rom. Pont. lib. 5. cap. 7. 3 Appointeth their Lawes Sulp. Sever de Vita S. Martini Bellarm. Apolog A perfect King Actor 13. Few good Kings In Israel Reges alios magis alios minus omnes tamen reprobos legimus Aug. Civit. 18. lib. 23. His Paterne Bellar de off â—rinâ— lib 2 3 His end 1. In godlinesse 2. His righteousnesse Prov. 21. 1. Psal. 8â— 1. His Throne 1 Kin 10. 18 19 Affabilitie Ester 1. 2. Philip of Macedon Loue of his people His courage Clemencie Sicuti est aliquando misericordia punâ—ens ita est crudelitas parcens Aug. Epist. 54. Hee seeketh the loue of his Subjects Exod. 32. 32. Mutual loue betwixt them 2 Sam. 24. Tyrants tormented with feare Loving Princes dwell in peoples hearts Regem suum Apes summa protectione defenduÌ„t c Ambros hex l b. 5. cap. 21. Peoples loyalde the guard of Princeâ— Civit. lib. 5. cap. 24. The hapines of a â—and Heb. 13. Psal. 80 Malach. 1 Luke 19. Psal. 76. 1 Psal. 132 Esay 32. 1. 17 Deut. 11. 12 Psal. 144 15 Wee ought to praise God Psal 21. Scotlands Happinesse Psal. 147. 19 20. Psal 2. Bed Hist Anglor Great Britains happinesse Psal. 147 12 14. Bernard Sermon 33 Deut. 4 7. 8 Deut. 4. 7. 8 Speach to the Nobilitie c. To the Colledge of Iustice To Edenburgh Wee ought to pray 1. For the King Esay 11. 2. 3 Cantic 8. 6 Psal. 61. 6. 7 Psal. 132 2 For the Queene Psal. 45. 3 For the Prince 1 Sam 2. 12. 1 King 2. 4 2 Chron. 6 16 Prover 3. 1 Luke 1. 4 For our Selues Esay 5 Rom. 2. Deut. 4. 9 True thanks giving is nâ—w obedience Psal. 68. Papists are better seene by their practise than controvesies They are vnder a judiciall and hereticall pertinacie a Obstinatissima pervicacia Civit l. 2. cap. 1. b Praesumptionis insanae est Facian ad Sympron Ruff. iâ— Symbol They hane wedded theÌ„selues to the Trent faith Their miserable shifts 1 They shift Scripture a Hosius Pighius Lâ—nâ—anus Colloq Ratis 16â—0 2 Traditions a â— Prateoâ— bâ—res b Tertul. Prâ—scrip c Lindan Azer d Lactan. l. 5. cap. 20. 3 Fathers a Lyrinens commonitor a Proleg retract b Dur. fol. 140. 4 Counsells Vives in August 5 Popes testimonie Popes iudge and partie 6. Philosophie a Hieron in Esay 19. b Venenata eloquentiâ—â—acula contorquens Cypr. Epist. 57. c Apoâ— in Canticâ— Comment in Amos. Ibid. Polid. invent lib 5. 1. Lactan. 3. 1 a Hieron ad Ctesiph b Basil Câ—nc in Maâ— Mar â—yâ—â— Their new Philosophie a Scot. 4 distinct 10. Monsters in Philosophie Their disputs are many Ireneâ— Cens. Paris Val. Analys But now tastlesse and hurtfull to themselues Vasq de adorat 409. Expurging Indices a marâ—yring of Bookes Sixti Biblioth praefat a Thuan continuat No ende of their purging b Tertul de Test Aâ—â— cap 1. August Epist 156. They shift disputs a Salmeron Tom. 8 Tractat 1. b Manual l. 5. cap. 12. c Sciop pag. 122. d Alexipharm 12. e Martyrol praefat Contrare to their former practise a August praefat ad Brevic. collat b Contra Faust. l 14. cap. 12. c Salmer vbi supra d Clamosis vocibus personantes e Possid Vita August c. 17. f Cent. Luc. 5. col 30. a Neque congredi audeut quia sciunt se facile superari Lactant l. 5. c. 1. 7 Refuge is crueltie c Omnia in gladium resolvis Cusan Cribrat Alcor 3. 8. b August civit l 3. c. 18 e Onuph Vit. Paul 4. The Pope a lyar murtherer Iohn 8. 44. See the Treatise Chap. 30. 31 Arist. Phis. lib. 4. They shall never destroy the truth or the Church Hilar. Psa. 63 Deficient doctrinâ—s spirituâ— albius refutati Ibid. Cypr. de ietum Hilar. Trin. L. 7. Theoph. Epist Paschal 1. Sathan blindâ—th them to their destruction a In Apoc. 14. 17 18. b de Antic Lib. 4. c. 5. c In Apoc. 18 19. d Histor. Con. Trid. lib. 1. e Bernard con lib. 1. f Can. l. 4. Theophil ubi supra They are as blind as their idoles Psal. 115. Bloodie Rome shall perish in blood Revel